GIFT   OF 


HAWAIIAN  ANTIQUITIES 

(MOOLELO   HAWAII) 


BY 

foJJU^-' 

DAVID  MALO 


Translated  from  the  Hawaiian 

BY 

DR.   N.   B.   EMERSON 
HONOLULU,  HAWAIIAN  ISLANDS 


HONOLULU 

HAWAIIAN    GAZETTE    CO.,    Ltd. 
1903 


IX 


\ 


? 


Ho 

JBcrnice  pauabi  JBisbop 
/fcotber  of  Ibawaiian  Unfcuetrfal  EDucaticn 

1  SJebicate  tbts  Dolume  in  appreciation  of  bcr  efforts  to  fceep  alive  a 
ftnowlebge  of  tbe  Hntiquities  anfc  /R^steries  of 

tbavvaiian  tbtstor^ 


418752 


BIOGRAPHICAL  SKETCH  OF   DAVID  MALO. 


It  is  a  commentary  on  the  fleeting  character  of  fame  and  human 
distinction  that,  even  at  this  short  remove  from  the  life  of  one  of 
Hawaii's  most  distinguished  sons,  it  is  with  no  little  difficulty  that 
one  can  obtain  correct  data  as  to  the  details  of  his  career ;  it  is 
also  an  index  of  the  rapidity  with  which  the  plough-share  of  evo- 
lution has  obliterated  old  landmarks. 

The  materials  from  which  this  sketch  of  David  Malo's  life  is 
pieced  together  have  been  derived  from  many  sources,  both  oral 
and  written,  as  will  be  indicated  in  the  course  of  the  narrative. 

Malo  was  the  son  of  Aoao  and  his  wife  Heone,  and  was  born 
at  the  seaside  town  of  Keauhou,  North  Kona,  Hawaii,  not  many 
miles  distant  from  the  historic  bay  of  Kealakeakua,  where  Cap- 
tain Cook,  only  a  few  years  before,  had  come  to  his  death.  The 
exact  year  of  his  birth  cannot  be  fixed,  but  it  was  about  1793,  the 
period  of  Vancouver's  second  visit  to  the  islands.  It  was  the  time 
of  a  breathing  spell  in  the  struggle  for  military  and  political  su- 
premacy over  the  entire  group  in  which  the  chief  actors  were 
Kahekili,  the  old  war-horse  and  veteran  of  Maui,  Kalanikupule, 
his  son,  the  weak  and  ill-fated  king  of  Oahu.  and  Kamehameha, 
the  oncoming  conqueror  of  the  group. 

Aoao,  the  father,  was  attached  as  a  follower  in  some  capacity 
to  the  court  and  army  of  Kamehameha  and  moved  west  with  the 
tide  of  invasion ;  but  I  have  found  no  evidence  that  his  travels 
took  him  so  far  as  Oahu,  which  was  the  western  limit  of  his 
master's  operations. 

During  his  early  life  Malo  wras  connected  with  the  high  chief 
Kuakini  (Governor  Adams),  who  was  a  brother  of  Queen  Ka- 
rihu-manu,  and  it  was  during  this  period  specially  that  he  was 
placed  in  an  environment  the  most  favorable  to  forming  an  inti- 
mate acquaintance  with  the  history,  traditions,  legends  and  myths 
of  old  Hawaii,  as  well  as  with  the  meles,  pules  and  oJis  that  be- 
long to  the  hula  and  that  form  so  important  and  prominent  a 
feature  in  the  poesy  and  unwritten  literature  of  Hawaii.  But  his 
attainments  in  these  directions  are  even  more  to  be  ascribed  to  his 


; 


6 

happy  endowment  with  a  shrewd  and  inquiring  mind  as  well  as  a 
tenacious  memory,  which  had  to  serve  in  the  place  of  writing  and 
of  all  mnemonic  tablets.  If  we  may  trust  the  authority  of  the 
writer  of  a  brief  sketch  of  Malo  (See  The  Polynesian  of  Nov.  5, 
1853),  it  was  largely  from  association  with  one  Auwai,  a  favorite 
chief  of  Kamehameha  I,  who  excelled  in  knowledge  of  Hawaiian 
lore,  including  an  acquaintance  with  the  genealogies  (kuauhau) 
of  the  chiefs,  the  religious  ceremonials  under  the  tabu  system,  and 
the  old  myths  and  traditions,  that  Malo  was  enabled  to  acquire 
his  knowledge  of  these  matters.  Tn  ancient  Hawaii  it  was  at  the 
king's  court  that  were  gathered  the  notable  bards,  poets,  and 
those  in  whose  minds  were  stored  the  traditional  lore  of  the 
nation. 

Brought  up  under  circumstances  well  fitted  to  saturate  his  mind 
with  the  old  forms  of  thought  and  feeling,  it  would  be  surprising 
if  he  had  not  at  some  time  given  evidence  of  ability  in  that  form 
of  composition,  the  mele,  which  represents  the  highest  literary  at- 
tainment of  the  old  regime.  Such  a  production  by  him  we  have, — 
a  threnody  celebrating  the  death  of  the  beloved  regent,  Queen 
Kaahumanu,  who  died  June  5,  1832.  It  is  entitled,  He  Kanikau 
no  Kaahumanu,  a  poem  of  real  merit  that  combines  in  itself  a 
large  measure  of  the  mystery  of  ancient  pagan  allusions  with  a 
tincture  of  such  feelings  as  belong  to  one  newly  introduced  to  the 
stand-point  of  a  Christian  civilization.  (A  copy  of  this  poem  will 
be  found  in  The  Friend  of  Aug.,  1859,  together  with  a  translation 
by  C.  J.  Lyons.) 

Such  good  use  did  Malo  make  of  his  opportunities  that  he  came 
to  be  universally  regarded  as  the  great  authority  and  repository 
of  Hawaiian  lore. 

As  a  natural  result  of  his  proficiency  in  these  matters,  Malo 
came  to  be  in  great  demand  as  a  raconteur  of  the  old-time  tra- 
ditions, meles,  and  genealogies,  as  a  master  in  the  arrangement  of 
the  hula,  as  well  as  of  the  nobler  sports  of  the  Hawaiian  arena, 
a  person  of  no  little  importance  about  court.  In  after  years, 
when  his  mind  had  been  impregnated  with  the  vivifying  influ- 
ence of  the  new  faith  from  across  the  ocean,  his  affections  were 
so  entirely  turned  against  the  whole  system,  not  only  of  idol- 
worship,  but  all  the  entertainments  of  song,  dance  and  sport  as 
well,  that  his  judgment  seems  often  to  be  warped,  causing  him  to 


confound  together  the  evil  and  the  good,  the  innocent  and  the 
guilty,  the  harmless  and  the  depraved  in  one  sweeping  condemna- 
tion, thus  constraining  him  to  put  under  the  ban  of  his  reproba- 
tion things  which  a  .more  enlightened  judgment  would  have  tol- 
erated or  even  taken  innocent  pleasure  in,  or  to  cover  with  the 
veil  of  contemptuous  silence  matters,  which,  if  preserved,  would 
now  be  of  inestimable  value  and  interest  to  the  ethnologist,  the 
historian  and  the  scholar. 

It  is  a  matter  of  vain  regret  from  the  stand-point 
of  the  student  that  this  should  have  been  the  case,  and 
that  there  should  not  have  survived  in  him  a  greater  toleration 
for  the  beauties  and  sublimities,  as  well  as  the  darker  mysteries, 
of  that  unwritten  literature,  which  the  student  of  to-day  finds 
dimly  shadowed  in  the  cast-off  systems  of  heathendom.  But  it 
is  not  to  be  wondered  at  that  David  Malo  should  have  been  unable 
to  appreciate  at  its  true  value  the  lore  of  which  he  was  one  of  the 
few  repositories.  It  could  be  expected  only  of  a  foreign  and 
broadly  cultivated  mind  to  occupy  the  stand-point  necessary  to 
such  an  appraisal.  The  basis  of  this  criticism  will  be  evident  to 
eyery  attentive  reader  of  this  book. 

The  attitude  of  David  Malo's  mind  toward  the  sys- 
tem of  thought  from  which  he  was  delivered,  "the  pit 
from  v.hich  he  was  digged,''  as  some  would  put  it, 
was,  from  the  circumstances  of  the  case,  one  of  complete  alien- 
ation not  to  say  intolerance,  and  gives  ground  for  the  generaliza- 
tion that  it  is  hopleless  to  expect  a  recent  convert  to  occupy  a  po- 
siton  of  judicial  fairness  to  the  system  of  religion  and  thought 
from  which  he  has  been  rescued.  While  this  may  be  reckoned  as 
a  tribute  to  the  depth  and  sincerity  of  his  nature,  it  cannot  but  be 
deemed  an  index  of  the  necessarily  somewhat  narrow  view  of  the 
mystic  and  the  convert.  The  application  of  Male's  energies  to  the 
task  of  settinf  forth  in  an  orderly  manner  his  knowledge  of  the 
history  and  antiquities  of  his  people  was  due  to  the  urgent  per- 
suasions of  his  teachers,  and  shows  their  broad-minded  appre- 
ciation of  the  value  of  such  information. 

While  still  a  young  man  and  before  leaving  Hawaii,  Malo  was 
married  to  a  widow-woman  of  alii  blood,  by  the  name  of  A'a-lai-oa, 
who  was  much  older  than  himself  and  said  to  have  been  a  daugh- 
ter of  Kahekili,  the  great  king  of  Maui ;  but  it  seems  hardly  prob- 


8 

able  that  she  was  so  closely  related  to  that  distinguished  monarch. 
The  marriage  with  this  woman  was  in  the  language  of  the  time 
called  a  ho-ao.  This,  though  not  according  to  Christian  rites  and 
forms,  was  none  the  less  a  regular,  honorable  and  legitimate  form 
of  marriage,  according  to  the  ideas  and  customs  of  the  time.  One 
may  conjecture,  however,  that  in  this  case  the  union  was  one  in 
which  the  husband  was  the  chosen  rather  than  the  chooser.  Such 
marriages  were  not  at  all  uncommon  in  ancient  Hawaii,  it  being 
considered  that  the  woman  made  up  by  her  wealth  and  position 
what  she  lacked  in  physical  attractiveness.  There  was  no  issue, 
and  the  woman  died  while  Malo  was  still  at  Keauhou,  on  Hawaii. 

The  date  of  Malo's  removal  to  Lahaina.  Maui,  marks  an  im- 
portant epoch  in  his  life ;  for  it  was  there  he  came  under  the  in- 
spiring influence  and  instruction  of  the  Rev.  William  Richards, 
who  had  settled  as  a  missionary  in  that  place  in  the  year  1823,  at 
the  invitation  of  the  queen-mother,  Keopuolani.  Under  the  teach- 
ings of  this  warm-hearted  leader  of  men,  to  whom  he  formed  an 
attachment  that  lasted  through  life,  he  was  converted  to  Christ- 
ianity, and  on  his  reception  into  the  church  was  given  the  baptis- 
mal name  of  David.  There  seems  to  have  been  in  Mr.  Richards' 
strong  and  attractive  personality  just  that  mental  and  moral  stimu- 
lus which  Malo  needed  in  order  to  bring  out  his  own  strength 
and  develop  the  best  elements  of  his  nature.  In  the  case  of  one 
of  such  decided  strength  of  character  and  purpose  there  could 
be  no  half-way  work ;  in  whatever  direction  the  current  of  will 
turned,  it  flowed  as  one  full  and  undivided  stream. 

From  his  first  contact  with  the  new  light  and  knowledge  of 
Christian  civilization,  David  Malo  was  fired  with  an  enthusiasm 
for  the  acquisition  of  all  the  benefits  it  had  to  confer.  He  made 
efforts  to  acquire  the  English  language,  but  met  with  no  great 
success:  his  talents  did  not  lie  in  that  direction;  one  writer  as- 
cribes his  failure  to  the  rigidity  of  his  vocal  organ*  His  mental 
activity,  which  was  naturally  of  the  strenuous  sort,  under  the 
influence  of  his  new  environment  seemed  now  to  be  btought  to  a 
white  heat. 

In  his  search  for  information  he  became  an  eager  reader  of 
books;  every  printed  thing  that  was  struck  off  at  the  newly  estab- 
lished mission  press  at  Honolulu,  or  afterwards  at  Lahaina-luna, 
was  eagerly  sought  after  and  devoured  by  his  hungry  and  thirsty 


soul.  He  accumulated  a  library  which  is  said  to  have  included  all 
the  books  published  in  his  own  language.  In  taking  account  of 
David  Malo's  acquirements  as  well  as  his  mental  range  and  ac- 
tivity of  thought,  it  is  necessary  to  remember  that  the  output  of 
the  Hawaiian  press  in  those  days,  though  not  productive  of  the 
newspaper,  was  far  richer  in  works  of  thought  and  those  of  an 
educational  and  informational  value  than  at  the  present  time.  It 
was  pre-eminently  the  time  in  the  history  of  the  American  Protest- 
ant Mission  to  Hawaii  when  its  intellectual  force  was  being  di- 
rected to  the  production  of  a  body  of  literature  that  should  include 
not  only  the  textbooks  of  primary  and  general  education,  but 
should  also  give  access  to  a  portion  of  the  field  of  general  in- 
formation. It  was  also  the  time  when  the  scholars  of  the  Mission, 
aided  by  visiting  friends  from  the  South,  were  diligently  engaged 
in  the  heavy  task  of  translating  the  Bible  into  the  Hawaiian  ver- 
nacular, the  completed  result  of  which  by  itself  formed  a  body  of 
literature,  which  for  elevation  and  excellence  of  style  formed  a 
standard  and  model  of  written  language  worthy  to  rank  with  the 
best. 

On  the  establishment  of  the  high  school  at  Lahaina-luna  in  1831, 
Malo  entered  as  one  of  the  first  pupils,  being  at  the  time  about 
thirty-eight  years  of  age,  and  there  he  remained  for  several 
years,  pursuing  the  various  branches  of  study  with  great  as- 
siduity. 

It  was  while  at  Lahaina,  before  entering  the  school  at  Lahaina- 
luna,  that  he  for  the  second  time  entered  into  marriage ;  and  as 
before  so  on  this  occasion,  it  was  with  a  woman  of  chiefish  blood 
and  older  than  himself  that  he  formed  an  alliance ;  she  was  named 
Pahia.  The  marriage  ceremony  was  conducted  in  accordance 
with  the  Christian  forms  by  his  friend  and  spiritual  father,  Mr. 
Richards.  Like  his  former  union,  this  was  non-fruitful ;  and  after 
the  death  of  Pahia,  Malo  married  a  young  woman  of  Lahaina 
named  Lepeka  (Rebecca)  by  whom  he  became  the  father  of  a 
daughter,  whom  he  named  A'a-laioa,  in  memory  of  his  first  wife. 
To  anticipate  and  bring  to  a  close  this  part  of  the  narrative,  his 
union  with  this  young  woman  proved  most  disastrous ;  her  dissi- 
lute  ways  were  a  constant  thorn  in  the  side  of  her  husband,  driving 
him  well  nigh  to  distraction,  and  ultimately  proved  the  cause  of 
his  death. 


10 

Having  been  ordained  to  the  Christian  ministry  and  settled  over 
a  church  in  the  district  of  Kula,  Maui,  David  Malo  made  his  home 
at  the  forlorn  seaside  village  of  Kalepolepo,  on  the  lee  of  East 
Maui,  where  he  continued  in  the  duties  of  the  Christian  ministry 
and  in  the  pastorate  of  the  little  church  there  located  during  the 
remaining  few  years  of  his  life.  The  shame  and  disgrace  of  his 
wife's  conduct  told  upon  him,  and  at  length  came  to  weigh  so 
heavily  on  his  mind  that  he  could  not  throw  it  off.  He  refused  all 
food  and  became  reduced  to  such  a  state  of  weakness  that  his  life 
was  despaired  of.  The  members  of  his  church  gathered  about 
his  bedside,  and  with  prayer  and  entreaties  sought  to  turn  him 
from  his  purpose,  but  without  avail.  His  last  request  was  to  be 
taken  in  a  canoe  to  Lahaina,  that  thus  he  might  be  near  the  site 
which  he  had  selected  as  the  resting  place  of  his  body,  which 
he  had  indicated  to  be  Pa'u-pa'u,  on  the  hill  called  Mount  Ball  that 
stands  back  of  Lahaina-luna.  It  would,  he  had  hoped,  be  above 
and  secure  from  the  rising  tide  of  foreign  invasion,  which  his 
imagination  had  pictured  as  destined  to  overwhelm  the  whole 
land. 

His  request  was  fulfilled,  and  after  his  death,  which  took  place 
October  21,  1853,  his  body  was  deposited  in  a  tomb  on  the  sum- 
mit of  Mt.  Ball,  where  for  nearly  half  a  century  it  has  remained 
as  a  beacon  to  his  people. 

Lahaina  appears  to  have  been  the  continued  place  of  residence 
of  David  Malo  from  the  time  of  his  first  coming  thither  —  on 
leaving  Keauhou  —  probably  some  time  in  the  twenties  —  till  he 
went  to  the  final  scene  of  his  labors  at  Kalepolepo,  a  period  that 
must  have  extended  over  about  twenty-five  years  and  included  the 
most  useful  activit:es  of  his  life. 

*It  was  during  the  period  of  Male's  stay  at  Lahaina  that  certain 
lawless  spirits  among  the  sea-rovers  collected  in  that  port  insti- 
tuted attacks  on  the  new  order  of  civilization  that  was  winning  its 
way,  which  were  directed — most  naturally — against  its  foremost 


*Here  Dr.  Emerson  refers  to  the  outrages  perpetrated  by  lawless  sailors 
from  the  whaleships  at  Lahaina  during  the  years  1825,  1826  and  1827,  and 
to  the  trial  of  Mr.  Richards  held  at  Honolulu  in  November,  1827,  for  the 
crime  of  having  reported  the  facts  in  the  United  States. 

During  this  trial,  David  Malo  on  being  consulted  by  the  Queen- 
Regent,  Kaahumanu,  said  "In  what  country  is  it  the  practice  to  condemn 
the  man  who  gives  true  information  of  crimes  committed,  and  to  let  the 
criminal  go  uncensured  and  unpunished?" 

See  Dibble's  History  p.  225.  W.  D.  A. 


11 

representative,  Mr.  Richards.  The  result  was  an  investigation,  a 
trial,  it  might  be  termed  in  which  the  issue  practically  resolved 
itself  into  the  question  whether  Mr.  Richards  was  in  the  right  and 
to  be  defended  or  in  the  wrong  and  to  be  punished.  Malo  was 
present  at  the  conference  and  it  was  no  doubt  largely  due  to  his 
native  wit  and  the  incisive  common  sense  displayed  in  his  putting 
of  the  question  that  justice  speedily  prevailed  and  the  cause  of 
law  and  order  triumphed. 

While  at  Lahaina  David  Malo  also  occupied  for  a  time  the  po- 
sition of  school-agent,  a  post  of  some  responsibility  and  in  which 
one  could  usefully  exercise  an  unlimited  amount  of  common 
sense  and  business  tact ;  there  also  was  the  chief  scene  of  his  labors 
for  the  preservation  in  literary  form  of  the  history  and  antiquities 
of  his  people. 

To  confine  one's  self  to  that  division  of  David  Male's  life-work 
which  is  to  be  classed  as  literary  and  historical,  the  contributions 
made  by  him  to  our  knowledge  of  the  ancient  history  and  antiqui- 
ties of  the  Hawaiian  Islands  may  be  embraced  under  three  heads : 
First,  a  small  book  entitled  "Moolelo  Hawaii,"  compiled  by  Rev. 
Mr.  Pogue  from  materials  largely  furnished  by  the  scholars  of  the 
Lahaina-luna  Seminary.  (The  reasons  for  crediting  Malo  with 
having  lent  his  hand  in  this  work  are  to  be  found  in  the  general 
similiarity  of  style  and  manner  of  treatment  of  the  historical  part 
of  this  book  with  the  one  next  to  be  mentioned;  and  still  more 
conclusive  evidence  is  to  be  seen  in  the  absolute  identity  of  the 
language  in  many  passages  of  the  two  books.)  Second,  the  work, 
a  translation  of  which  is  here  presented,  which  is  also  entitled 
Moolelo  Hawaii,  though  it  contains  many  things  which  do  not 
properly  belong  to  history.  The  historical  part  brings  us  down 
only  to  the  times  of  Umi,  the  son  of  Liloa.  There  was  also  a  third, 
a  History  of  Kamehameha,  a  work  specially  undertaken  at  the 
request  of  the  learned  historian  and  lexicographer,  Rev.  Lorrin 
Andrews,  and  completed  by  David  Malo  after  a  year's  applica- 
tion, during  which  he  made  an  extended  visit  to  the  island  of 
Hawaii  for  the  purpose  of  consulting  the  living  authorities  who 
were  the  repositories  of  the  facts  or  eye-witnesses  of  the  events 
to  be  recorded.  This  book  was  side-tracked  very  soon  after  its 
completion — even  before  reaching  the  hands  of  Mr.  Andrews — 
and  spirited  away,  since  which  time  it  has  been  hidden  from  the 
public  teye. 


12 

David  Malo  was  a  man  of  strong  character,  deep  and  earnest 
in  his  convictions,  capable  of  precipitate  and  violent  prejudices, 
inclining  to  be  austere  and  at  times  passionate  in  temper,  yet  kind 
and  loving  withal,  with  a  gift  of  pleasantry  and  having  at  bottom 
a  warmth  of  heart  which  not  only  made  friends  but  held  him  fast 
to  friendships  once  formed.  Though  nurtured  in  the  supersti- 
tious faith  and  cult  of  old  Hawaii,  and  though  a  man  of  tenacious 
opinions,  when  the  light  reached  him,  the  old  errors  were  dissi- 
pated with  the  darkness,  as  clouds  are  dissolved  by  the  rising 
sun,  and  his  whole  intellectual  and  moral  nature  felt  the  stimulus 
and  burst  forth  writh  a  new  growth.  Judging  from  frequent  ref- 
erences to  such  matters  in  his  writings,  there  must  have  existed 
to  a  more  than  usual  degree  in  Malo's  nature  and  spiritual  make- 
up that  special  hunger  and  thirst  which  was  to  be  met  and  more 
or  less  assuaged  by  what  was  contained  in  the  message  of  Chris- 
tian civilization  from  across  the  water.  So  great  was  the  ardor  of 
his  quest  after  knowledge  that  it  is  said  to  have  been  his  custom 
to  catechize  the  members  of  his  family  not  only  on  points  of  doc- 
trine and  belief,  but  along  the  lines  of  general  information,  on 
such  points  as  were  of  interest  to  himself:  the  whale,  the  lion,  the 
zebra,  the  elephant,  the  first,  man,  the  wind,  the  weather,  the  geog- 
raphy of  the  world — these  were  some  of  the  topics  on  which  he 
quizzed  the  young  men  and  women,  as  well  as  the  older  ones,  who 
gathered  in  his  family.  There  was  room  for  no  educational 
laggards  under  his  roof. 

Malo  was  one  of  that  class  to  whom  the  prophetic  vision  of  the 
oncoming  tide  of  invasion — peaceful  thought  it  was  to  be — that 
was  destined  to  overflow  his  native  land  and  supplant  in  a  measure 
its  indigenous  population,  was  acutely  painful  and  not  to  be  con- 
templated with  any  degree  of  philosophic  calm ;  and  this  in  spite 
of  the  fact  that  he  fully  recognized  the  immense  physical,  moral 
and  intellectual  benefits  that  had  accrued  and  were  still  further  to 
accrue  to  him  and  his  people  from  the  coming  of  the  white  man 
to  his  shores.  And  this  sentiment,  which  was  like  a  division  of 
councils  in  his  nature,  controlled  many  of  his  actions  during  his 
life,  and  decided  the  place  of  his  burial  after  death. 

David  Malo  was  not  only  a  man  of  industry,  but  was  able  so 
to  shape  his  enterprises  as  to  make  them  serve  as  guides  and 
incentives  to  a  people  who  stood  greatly  in  need  of  such  leading. 
At  a  time  when  a  movement  was  on  foot  looking  to  the  industrial 


13 

development  of  the  resources  of  the  islands,  he  entered  heartily  into 
the  notion — it  could  not  be  called  a  scheme — and  endeavored  to 
illustrate  it  by  his  own  efforts,  to  such  an  extent  that  he  went 
into  the  planting  of  cotton — on  a  small  scale,  of  course — pur- 
chased a  loom  and  had  the  fibre  spun  and  woven  by  the  members 
of  his  own  family  under  the  direction  of  Mrs.  Richards  and  Miss 
Ogden.  Afterwards,  when  walking  about  arrayed  in  a  suit  of  his 
own  homespun,  on  being  asked  where  he  had  obtained  the  fabric 
— it  was  not  of  the  finest — with  beaming  satisfaction  he  pointed 
to  the  earth  as  the  source  of  its  origin.  At  the  time  also  when 
the  sugar  industry  was  yet  in  its  earliest  infancy  in  this  country, 
he  turned  his  hand  in  that  direction  also,  and  so  far  succeeded  as 
to  produce  an  excellent  syrup  from  sugar  cane  of  his  own 
raising. 

In  the  "Narrative  of  the  United  States  Exploring  Expedition," 
by  Charles  Wilkes,  U.  S.  N.,  while  commenting  upon  observa- 
tions made  during  the  year  1840,  Admiral  Wilkes,  apropos  of  the 
book-making  work  under  the  care  of  the  American  missionaries 
and  the  writers  of  the  various  publications,  says,  "Some  of  them 
are  by  native  authors.  Of  these  I  cannot  pass  at  least  one  with- 
out naming  him.  This  is  David  Malo,  who  is  highly  esteemed 
by  all  who  know  him,  and  who  lends  the  missionaries  his  aid, 
in  mind  as  well  as  example,  in  ameliorating  the  condition  of  his 
people  and  checking  licentiousness.  At  the  same  time  he  sets 
an  example  of  industry,  by  farming  with  his  own  hands,  and  man- 
ufactures from  his  own  sugar  cane  an  excellent  molasses." 

In  physique  Malo  was  tall  and  of  spare  frame,  active,  energetic, 
a  good  man  of  business,  eloquent  of  speech,  independent  in  his 
utterances.  He  was  of  a  type  of  mind  inclined  to  be  jealous  and 
quick  to  resent  any  seeming  slight  in  the  way  of  disparagement  or 
injustice  that  might  be  shown  to  his  people  or  nation,  and  was 
one  who  held  tenaciously  to  the  doctrine  of  national  integrity  and 
independence. 

The  real  value  of  David  Male's  contributions  to  the  written  his- 
tory and  antiquities  of  ancient  Hawaii  is  something  that  must 
be  left  for  appraisal  to  the  historian,  the  critic  and  student  of  Ha- 
waiian affairs.  The  lapse  of  years  will  no  doubt  sensibly  appre- 
ciate this  valuation,  as  well  as  the  regret,  which  many  even  at  the 
present  time  feel  most  keenly,  that  more  was  not  saved  from  the 


14 

foundering  bark  of  ancient  Hawaii.  If  the  student  has  to  mourn 
the  loss  of  bag  and  baggage,  he  may  at  least  congratulate  him- 
self on  the  saving  of  a  portion  of  the  scrip  and  scrippage — half  a 
loaf  is  better  than  no  bread. 

The  result  of  Male's  labors  would  no  doubt  have  been  much 
more  satisfactory  if  they  had  been  performed  under  the  imme- 
diate supervision  and  guidance  of  some  mentor  capable  of  looking 
at  the  subject  from  a  broad  standpoint,  ready  with  wise  sugges- 
tion ;  inviting  the  extension  of  his  labors  to  greater  length  and 
specificness,  with  greater  abundance  of  detail  along  certain  lines, 
perhaps  calling  for  the  answer  to  certain  questions  that  now  re- 
main unanswered. 

As  a  writer  David  Malo  was  handicapped  not  only  by  the  char- 
acter and  limitations  of  the  language  which  was  his  organ  of  liter- 
ary expression,  but  also  by  the  rawness  of  his  experience  in  the 
use  of  the  pen.  It  was  only  about  half  a  score  of  years  before 
he  broke  ground  as  a  literary  man  that  scholars,  with  serious 
intent,  had  taken  in  hand  his  mother  tongue  and,  after  giving  it 
such  symbols  of  written  expression  as  were  deemed  suitable  to  its 
needs,  clothing  its  literary  nakedness  with  a  garb,  which  in  homely 
simplicity  and  utility  might  be  compared  to  the  national  holoku — 
the  gift  of  the  \vhite  woman  to  her  Polynesian  sister — and  then, 
having  sought  out  and  culled  from  many  sources  the  idioms  and 
expressions  that  were  pertinent  and  harmonious  to  the  purpose, 
had  grappled  the  difficult  undertaking  of  translating  the  Christian 
Bible  into  the  Hawaiian  language.  The  result  of  these  scholarly 
labors  was  indeed  a  book,  which  in  fitness,  dignity  and  sublimity 
of  expression  might  ofttimes  be  an  inspiration  to  one  whose 
mother  tongue  is  none  other  than  the  Anglo-Saxon  speech.  But 
this  work  was  not  fully  completed  until  1839,  at  which  time  Malo 
must  have  been  several  years  at  his  labors ;  and  though  its  effect 
is  clearly  discernible  in  the  form  in  which  he  has  cast  his  thought. 
yet  it  would  be  too  much  to  expect  that  its  influence  should  have 
availed  to  form  in  him  a  style  representing  the  best  power  and 
range  of  the  language ;  certainly  not  to  heal  the  infirmities  and 
make  amends  for  the  evolutionary  weaknesses  of  the  Hawaiian 
speech. 

N.  B.  EMERSOX. 


PREFACE  BY  THE  AUTHOR 


I  do  not  suppose  the  following  history  to  be  free  from  mistakes, 
in  that  the  material  for  it  has  come  from  oral  traditions;  con- 
sequently it  is  marred  by  errors  of  human  judgment  and  does 
not  approach  the  accuracy  of  the  word  of  God. 


^  13 


INTRODUCTION 

The  trustees  of  the  Bernice  Pauahi  Museum,  by  publishing 
Dr.  N.  B.  Emerson's  translation  of  David  Male's  Hawaiian 
A n t i n  1 1 1 1 i P g  are  r^nHprincr  an  important  service  to  all  Polynesian 


EIRRATA. 

On  page  48,  Chapter  X,  Sect.  4,  beginning  with  the  second  word  of  the 
second  line,  read :  "and  outside  of  the  kua-au  was  a  belt  called  kai-au,  ho- 
au,  kai-o-kilo-hee,  that  is,  swimming  deep  or  sea  for  spearing  squid,  or 
kai-hee-nalu,5  that  is,  a  surf-swimming  region.  Another  name  still  for 
this  belt  was  kai  kohola.®" 

On  page  68,  section  12,  first  line  for  "pi-u,"  read:  "pi-a,  in  Hillebrand's 
Flora  of  the  Hawaiian  Islands  called  piia,"  etc. 

On  page  103,  section  12,  for  the  4th  line  read:  "go  about  eating  from 
place  to  place  (pakcla  ai},  to  be  a  shift." 

On  page  152,  section  17,  first  line,  after  the  word  "people,"  insert  the 
word  "oio" 


ing  been  omitted,  and  altfibugn  ms  won?  TS  unrmisnea,  yer  11 
contains  materials  of  great  value  for  the  "noblest  study  of  man- 
kind." Its  value  is  very  much  enhanced  by  the  learned  notes  and 
appendices  with  which  Dr.  Emerson  has  enriched  it. 


INTRODUCTION 

The  trustees  of  the  Bernice  Pauahi  Museum,  by  publishing 
Dr.  N.  B.  Emerson's  translation  of  David  Male's  Hawaiian 
Antiquities,  are  rendering  an  important  service  to  all  Polynesian 
scholars. 

It  will  form  a  valuable  contribution  not  only  to  Hawaiian 
archaeology,  but  also  to  Polynesian  ethnology  in  general. 

It  is  extremely  difficult  at  this  late  day  to  obtain  any  reliable 
information  in  regard  to  the  primitive  condition  of  any  bran.:1i 
of  the  Polynesian  race.  It  rarely  happens  in  any  part  of  the 
world  that  an  alien  can  succeed  in  winning  the  confidence  and 
gaining  an  insight  into  the  actual  thoughts  and  feelings  of  a 
people  separated  from  himself  by  profound  differences  of  race, 
environment  and  education.  But  here  another  difficulty  arises 
from  the  rapidity  of  the  changes  which  are  taking  place  through- 
out the  Pacific  Ocean,  and  from  the  inevitable  mingling  of  old 
and  new,  which  discredits  much  of  the  testimony  of  natives  born 
and  educated  under  the  new  regime. 

In  the  following  work,  however,  we  have  the  testimony  of 
one  who  was  born  and  grew  up  to  manhood  under  the  tabu  systen;, 
who  had  himself  been  a  devout  worshipper  of  the  old  gods,  who 
had  been  brought  up  at  the  royal  court,  and  who  was  considered 
by  his  countrymen  as  an  authority  on  the  subjects  on  which  he 
afterwards  wrote. 

His  statements  are  confirmed  in  many  particulars  by  those 
of  John  li  of  Kekuanaoa,  of  the  elder  Kamakau  of  Kaawaloa,  and 
of  the  historian,  S.  M.  Kamakau,  the  latter  of  whom,  however, 
did  not  always  keep  his  versions  of  the  ancient  traditions  free 
from  foreign  admixture. 

Although  David  Malo  evidently  needed  judicious  advice  as  to 
his  choice  and  treatment  of  subjects,  some  important  topics  hav- 
ing been  omitted,  and  although  his  work  is  unfinished,  yet  it 
contains  materials  of  great  value  for  the  "noblest  study  of  man- 
kind." Its  value  is  very  much  enhanced  by  the  learned  notes  and 
appendices  with  which  Dr.  Emerson  has  enriched  it. 


18 

The  following  statement  may  serve  to  clear  away  some  mis- 
apprehensions. The  first  "Moolelo  Hawaii"  (i.  <*._,  Hawaiian 
History),  was  written  at  Lahainaluna  about  1835-36  by  some 
of  the  older  students,  among  whom  was  David  Malo,  then 
42  years  of  age.  They  formed  what  may  be  called  the  first 
Hawaiian  Historical  Society.  The  work  was  revised  by  Rev. 
Sheldon  Dibble,  and  was  published  at  Lahainaluna  in  1838.  A 
translation  of  it  into  English  by  Rev.  R.  Tinker  was  published 
in  the  Hawaiian  Spectator  in  1839.  It  has  also  been  translated 
into  French  by  M.  Jules  Remy,  and  was  published  in  Paris  in 
1862. 

The  second  edition  of  the  Moolelo  Hawaii,  which  appeared 
in  1858,  was  compiled  by  Rev.  J.  F.  Pogue,  who  added  to  the 
first  edition  extensive  extracts  from  the  manuscript  of  the  present 
work,  which  was  then  the  property  of  Rev.  Lorrin  Andrews,  for 
whom  it  had  been  written,  probably  about  1840. 

David  Male's  Life  of  Kamehameha  I,  which  is  mentioned  by 
Dr.  Emerson  in  his  life  of  Malo,  must  have  been  written  before 
that  time,  as  it  passed  through  the  hands  of  Rev.  W.  Richards 
and  of  Nahienaena,  who  died  December  30,  1836.  Its  disap- 
pearance is  much  to  be  deplored. 

W.  D.  ALEXANDER. 


HaWaiiaa 


CHAPTER  I. 

GENERAL   REMARKS  ON   HAWAIIAN    HISTORY. 

1.  The  traditions  about  the  Hawaiian  Islands  handed  dowa 
from  remote  antiquity  are  not  entirely  definite;  there  is  much 
obscurity  as  to  the  facts,  and  the  traditions  themselves  are  not 
clear.     Some  of  the  matters  reported  are  clear  and  intelligible,, 
but  the  larger  part  are  vague. 

2.  The  reason  for  this  obscurity  and  vagueness  is  that  the 
ancients  were  not  possessed  of  the  art  of  letters,  and  thus  were: 
unable  to  record  the  events  they  witnessed,  the  traditions  handed! 
down  to  them  from  their  forefathers  and  the  names  of  the  lands 
in  which  their  ancestors  were  born.     They  do,  however,  mention 
by  name  the  lands  in  which  they  sojourned,  but  not  the  towns  an.l 
the  rivers.     Because  of  the  lack  of  a  record  of  these  matters  it 
is  impossible  at  the  present  time  to  make  them  out  clearly. 

3.  The  ancients  left  no  records  of  the  lands  of  their  birth,  of 
what  people  drove  them  out,  who  were  their  guides  and  leaders, 
of  the  canoes  that  transported  them,  what  lands  they  visited  in 
their  wanderings,  and  what  gods  they  worshipped.     Certain  oral 
traditions  do,  however,  give  us  the  names  of  the  idols  of  our 
ancestors. 

4.  Memory  was  the  only  means  possessed  by  our  ancestors 
of  preserving  historical  knowledge;  it  served  them  in  place  of 
books  and  chronicles. 

5.  No  doubt  this  fact  explains  the  vagueness  and  uncertainty 
of  the  more  ancient  traditions,  of  which  some  are  handed  down 
correctly,  but  the  great  mass  incorrectly.     It  is  likely  there  is 
greater  accuracy  and  less  error  in  the  traditions  of  a  later  date. 

6.  Faults  of  memory  in  part  explain  the  contradictions  that 
appear  in  the  ancient  traditions,  for  we  know  by  experience  that 
"the  heart*  is  the  most  deceitful  of  all  things." 


20 

7.  When  traditions  are  carried  in  the  memory  it  leads  to  con- 
tradictory versions.    One  set  think  the  way  they  heard  the  story 
is  the  true  version;  another  set  think  theirs  is  the  truth;  a  third 
set  very  likely  purposely  falsify.    Thus  it  comes  to  pass  that  the 
traditions  are  split  up  and  made  worthless. 

8.  The  same  cause  no  doubt  produced  contradictions  in  tbe 
genealogies   (moo-kiiauhau) .     The  initial  ancestor  in  one  gene- 
alogy differed  from  that  in  another,  the  advocate  of  each  gene- 
alogy claiming  his  own  version  to  be  the  correct  one.  This  cause 
also  operated  in  the  same  way  in  producing  contradictions  IP 
the  historical  traditions;  one  party  received  the  tradition  in  one 
way,  another  party  received  it  in  another  way. 

9.  In  regard  to  the  worship  of  the  gods,  different  people  had 
different   gods,   and   both  the   worship  and   the  articles   tabued 
differed  the  one  from  the  other.     Each  man  did  what  seemed  to 
him  right,  thus  causing  disagreement  and  confusion. 

10.  The  genealogies  have  many  separate  lines,  each  one  dif- 
ferent from  the  other,  but  running  into  each  other.     Some  of  the 
genealogies  begin  with  Kumu-lipo*  as  the  initial  point ;  others 
with  Pali-kuz ;  others  with  Lolo3;  still  others  with  Pu-anue4';  and 
others  with  Ka-po-hihi.5     This  is  not  like  the  genealogy  from 
Adam,  which  is  one  unbroken  line  without  any  stems. 

11.  There  are,  however,  three  genealogies  that  are  greatly 
thought  of  as  indicating  the  Hawaiian  people  as  well  as  their  kings, 
These  are  Kumn-lipo,  Pali-ku,  and  Lolo.     And  it  would  seem 
as  if  the  Tahitians  and  Nuuhivans  had  perhaps  the  same  origin, 
for  their  genealogies  agree  with  these. 

NOTES  TO  CHAPTER  I. 

(*Naau,  literally  bowels,  is  the  word  used  for  heart  or  moral  nature. 
To  commit  to  memory  was  hoopaa  naau.) 

(1)  Sect.    10.     Kumu-lipo,   origin   in  darkness,   chaos.     Ripo-ripo   is 
a  Polynesian  word  meaning  vortex,  abyss.     In  Hawaiian,  with  a  change 
of  the  Maori  and  Tahitian  r  to  /,  it  was  applied  to  the  blackness  of  the 
deep  sea.     Origin  by  Kumu-lipo  may  by  a  little  stretch  of  imagination  be 
regarded  as  implying  the  nebular  hypothesis. 

(2)  Sect.    10.     Pali-ku   meant  literally  vertical   precipice.     There   is 
in  the  phrase  a  tacit  allusion  to  a  riving  of  the  mountains  by  earthquake — 
cataclysmal  theory  of  cosmogony.     "Pali-ku  na  mauna"  is  an  expression 
used  in   a  pule. 


21 

(3)  Sect.  10.     Lolo,  brains  in  modern  Hawaiian  parlance;  more  an-' 
ciently  perhaps  it  meant  the  oily  meat  of  the  cocoanut  prepared  for  mak- 
ing scented  oil.     (See  Maori  Comp.  Diet.,  Tregear.) 

I  have  taken  the  liberty  to  omit  the  article  o,  which  Mr.  Malo  had 
mistakenly  incorporated  with  the  word,  thus  leaving  only  the  bare  sub- 
stantive. 

(4)  Sect.    10.     Pu-anue;  Mr.   S.   Percy  Smith  kindly  suggests,  Pu, 
stem,   root,    origin.     Anue,  the  rainbow.     Cf.     Samoan    account  of    the 
origin    of   mankind    from   the   Fue-sa,    or    sacred    vine,    which    developed 
worms    (iloilo),  from  which  came  mankind. 

(5)  Sect.   10.     Ka-po-hihi\     The  branching  out  or  darting  forth  of 
po,  i.  e.,  night  or  chaos.     Po  was  one  of  the  cosmic  formative  forces  o£ 
Polynesia.     Hihi:  to    branch    forth  or  spread    out,  as  a    growing    vine. 
Po-hi-hi-hi  means  obscure,  puzzling,  mysterious.     In  Maori,  Tahitian  and 
Marquesan  hihi  means  a  sunbeam,  a  ray  of  the  sun.     N.  B.     The  cosmo- 
gony of  Southern  Polynesia  also  included  Kore,  void  or  nothingness,  as 
one  of  the  primal  cosmic  forces.     (See  Kore,  Maori  Comp.  Diet.,  Tregear.} 


CHAPTER  II. 

FORMATION   OF  THE  LAND. 

(Cosmogony. ) 

1.  It  is  very  surprising  to  hear  how  contradictory  are  the 
accounts  given  by  the  ancients  of  the  origin  of  the   land  here 
in  Hawaii. 

2.  It  is  in  their  genealogies    (moo-ku-auhau)    that  we  shall 
see  the  disagreement  of  their  ideas  in  this  regard. 

3.  In  the  moo-knauhau,  or  genealogy  named  Pu-anue,  it  is 
said  that  the  earth  and  the  heavens  were  begotten  (hanau  maoli 
mat.) 

4.  It  was  Kumukumu-ke-kaa  who  gave    birth  to  them,  her 
husband  being  Paia-a-ka-lani.     Another  genealogy  declares  that 
Ka-inai-eli  gave  birth  to  the  foundations  of  the  earth  (mole  o  ka 
hointa),  the  father  being  Kumu-honua. 

5.  In  the  genealogy  of  Wakca  it  is  said  that  Papa  gave  birth 
to  these  Islands.     Another  account    has    it  that  this    group  of 
islands  were  not  begotten,  but  really  made  by  the  hands  of  Wakea 
himself. 


22 

6.  We  now  perceive  their  error.     If  the  women  in  that  an- 
cient time  gave  birth  to  countries  then  indeed  would  they  do  so 
in  these  days;  and  if  at  that  time  they  were  made  by  the  hands 
of  Wakea,  doubtless  the  same  thing  would  be  done  now. 

7.  In  the  genealogy  called  Kumu-Hpo  it  is  said  that  the  land 
grew  up  of  itself,  not  that  it  was  begotten,  nor  that  it  was  made 
by  hand. 

8.  Perhaps  this  is  the  true  account  and  these  Hawaiian  islands 
•did  grow  up  of  themselves,  and  after    that    human  beings  ap- 
peared on  them.     Perhaps  this  is  the  best  solution  of  the  mis- 
taken views  held  by  the  ancients;  who  knows? 

9.  In  these  days  certain  learned  men  have  searched  into  and 
studied  up  the  origin  of  the  Hawaiian  Islands,  but  whether  their 
views  are  correct  no  one  can  say,  because  they  are  but  specu- 
lations. 

10.  These  scientists  from  other  lands  have  advanced  a  theory 
and  expressed  the'  opinion  that  there  was  probably  no  land  here 
in  ancient  times,  only  ocean ;  and  they  think  tnat  the  Islands  rose 
up  out  of  the  ocean  as  a  result  of  volcanic  action. 

ii  Their  reasons  for  this  opinion  are  that  certain  islands  are 
known  which  have  risen  up  out  of  the  ocean  and  which  present 
features  similar  to  Hawaii  nei.  Again  a  sure  indication  is  that 
the  soil  of  these  Islands  is  wholly  volcanic.  All  the  islands  of  this 
ocean  are  volcanic,  and  the  rocks,  unlike  those  of  the  continents, 
have  been  melted  in  fire.  Such  are  their  speculations  and  their 
reasoning. 

12.  The  rocks  of  this  country  are  entirely  of  volcanic  origin. 
Most  of  the  volcanoes  are  now  extinct,  but  in  past  ages  there  were 
volcanoes  on  Maui  and  on  all  the  Islands.     For  this  reason  it  is 
Relieved  that  these  Islands  were  throxvn  up   from  beneath  the 
ocean.     This  view  may  not  be  entirely  correct ;  it  is  only  a  spec- 
ulation. 

13.  It  is  possible,  however,  that  there  has  always  been  land 
here  from  the  beginning,  but  we  cannot  be  sure  because  the  tra- 
ditions of  the  ancients  are  utterly  unreliable  and  astray  in  their 
vagaries. 

NOTE    TO    CHAPTER    II. 

(i)  Sect.  4.  Paia-a-ka-lani:  Paia  was  a  Maori  goddess,  daughter  of 
Rangi  and  Papa,  sister  of  Tane,  Tu,  Tanga-loa  and  Kongo, 


23 
CHAPTER  III. 

THE  ORIGIN  OF  THE  PRIMITIVE  INHABITANTS  OF   HAWAII   NEI. 

1.  In  Hawaiian  ancestral  genealogies  it  is  said  that  the  earliest 
inhabitants  of  these  Islands  were  the  progenitors  of  all  the  Ha- 
waiian people. 

2.  In  the  genealogy  called  Kumu-lipo  it  is  said  that  the  first 
human  being  was  a  woman  named  La'ila'i  and  that  her  ancestors 
and  parents  were  of  the  night  (he  po  wale  no),  that  she  was  the 
progenitor  of  the  (Hawaiian)  race. 

3.  The  husband  of  this  La'ila'i  was  named  Ke-alii-wahi-lani 
(the  king  who  opens  heaven)  ;  but  it  is  not  stated  who  were  the 
parents     of     Ke-alii-wahi-lani,     only  that     he     was     from     the 
heavens;  that  he  looked    down    and  beheld  a  beautiful  woman, 
La'ila'i,  dwelling  in  Lalawaia;  that  he  came  down  and  took  her  to 
wife,  and  from  the  union  of  these  two  was  begotten  one  of  the  an- 
cestors of  this  race. 

4.  And  after  La'ila'i  and  her  company  it  is  again  stated  in  the 
genealogy  called  Lolo  that  the  first  native  Hawaiian   (kanaka) 
was  a  man  named  Kahiko.  His  ancestry  and  parentage  are  given, 
but  without  defining  their  character;  it  is  only  said  he  was  a 
human  being  (kanaka). 

5.  Kupnlanakehau  was  the  name  of  Kahiko's  wife ;  they  begot 
Lihauula  and  Wakea.     Wakea  had  a  wife  named  Haumea,  who 
was  the  same  as  Papa.    In  the  genealogy  called  Pali-ku  it  is  said 
that  the  parents  and  ancestors  of  Haumea  the  wife  of  Wakea 
were  pali,  i.  <?.,  precipices.  With  her  the  race  of  men  was  definitely 
established. 

6.  These  are  the  only  people  spoken  of  in  the  Hawaiian  gen- 
ealogies ;  they  are  therefore  presumably  the  earliest  progenitors 
of  the  Hawaiian  race.     It  is  not  stated  that  they  were  born  here 
in  Hawaii.     Probably  all  of  these  persons  named  were  born  in 
foreign  lands,  while  their  genealogies   were  preserved  here    in 
Hawaii. 

7.  One   reason   for  thinking  so  is  that  the  countries  where 
these  people  lived  are  given  by  name  and  no  places  in  Hawaii  are 
called  by  the  same  names.    La'ila'i  and  Ke-alii-wahi-lani  lived  in 
Lalowaia ;  Kahiko  and  Kupu-lana-ke-hau  lived  in  Kamawae-lua- 
lani ;  Wakea  and  Papa  lived  in  Lolo-i-mehani.1 


24 

8.  There  is  another  fact  mentioned  in  the  genealogies,  to-\vit: 
that  when  Wakea  and  Papa  were  divorced  from  each  other, 
Papa  went  away  and  dwelt  in  Nuu-meha-lani.2  There  is  no  place 
here  in  Hawaii  called  Nuu-meha-lani.  The  probability  is  that 
these  names  belong  to  some  foreign  country. 


NOTES  TO  CHAPTER  in. 


(1)  Sect.  7.    Lolo-i-mehani:  Te  Mehani  in  Raiatea  was  the  Tahitian 
Hades. 

(2)  Se^t.  8.    Nuu-meha-lani ;  undoubtedly  the  same  as  Nuu-mea-lani. 


CHAPTER  IV. 

OF  THE  GENERATIONS  DESCENDED  FROM   WAKEA. 

1.  It  is  said  that  from  Wakea  down  to  the  death  of  Haumca 
there  were  six  generations,  and  that  these  generations  all  lived 
in  Lolo-i-mehani ;  but  it  is  not  stated  that  they  lived  in  any  other 
place;  nor  is  it  stated  that  they  came  here  to  Hawaii  to  live. 

2.  Following  these   six   generations   of   men   came   nineteen 
generations,  one  of  which,  it  is  supposed,  migrated  hither  and 
lived  here  in  Hawaii,  because  it  is  stated  that  a  man  named 
Kapawa,  of  the  twentieth  generation,  was  born  in  Kukaniloko,  in 
Waialua,  on  Oahu. 

3.  It  is  clearly  established  that  from   Kapawa  down  to  the 
present  time  generations  of  men  continued  to  be  born  here  in 
Hawaii ;  but  it  is  not  stated  that  people  came  to  this  country  from 
Lolo-i-mehani ;  nor  is  it  stated  who  they  were  that  first  came  and 
settled  here  in  Hawaii ;  nor  that  they  came  in  canoes,  waa;  nor  at 
what  time  they  arrived  here  in  Hawaii. 

4.  It  is  thought  that  this  people  came  from  lands  near  Tahiti 
and  from  Tahiti  itself,  because  the  ancient  Hawaiians  at  an  early 
date  mentioned  the  name  of  Tahiti  in  their  meles,  prayers,  and 
legends. 

5.  I  will  mention  some  of  the  geographical  names  given  in 
meles :      Kahiki-honua-kele?    Anana-i-malu,2    Holani*    Hawa-ii, 
Nuu-hiwa;  in  legends  or  kaaos,   Upolu,   IV await t  Kukapuaiku, 
Kuaihelani;    in    prayers,    Uliuli,    Melemele,    Polapola,    Haehae, 
Maokuululu,  Hanakalauai. 


25 

6.  Perhaps  these  names  belong  to  lands  in  Tahiti.     Where, 
indeed,  are  they?    Very  likely  our  ancestors  sojourned  in  these 
lands  before  they  came  hither  to  Hawaii. 

7.  Perhaps  because  of  their  affection  for  Tahiti  and  Hawaii 
they  applied  the  name  Kahiki— nui   to  a  district  of  Maui,  and 
named  this  group   (pae-aina)   Hawaii.     If  not  that,  possibly  the 
names  of  the  first  men  to  settle  on  these  shores  were  Hawaii, 
Maui,  Oahu,  Kauai,  and  at  their  death  the  islands  were  called 
by  their  names. 

8.  The  following  is  one  way  by  which  knowledge  regarding 
Tahiti  actually  did  reach  these  shores:     We  are  informed   (by 
historical   tradition)    that   two   men   named   Paao   and   Makua- 
kaumana,  with  a  company  of  others,  voyaged  hither,  observing 
the  stars  as  a  compass ;  and  that  Paao  remained  in  Kohala,  while 
Makua-kaumana  returned  to  Tahiti. 

9.  Paao  arrived  at  Hawaii  during  the  reign  of  Lono-ka-wai^ 
the  king  of  Hawaii.    He  ( Lono-ka-wai )  was  the  sixteenth  in  that 
line  of  kings,  succeeding  Kapawa. 

10.  Paao  continued  to  live  in  Kohala  until  the  kings  of  Hawaii 
became  degraded  and  corrupted   (hewa)  ;  then  he  sailed  away 
to  Tahiti  to  fetch  a  king  from  thence.    Pili5  (Kaaiea)  was  that 
king  and  he  became  one  in  Hawaii's  line  of  kings  (papa  alii). 

11.  It  is  thought  that  Kapua  in  Kona  was  the  point  of  Paao's 
departure,  whence  he  sailed  away  in  his  canoe ;  but  it  is  not  stated 
what  kind  of  a  canoe  it  was.     In  his  voyage  to  Hawaii,  Pili  was 
accompanied  by  Paao     and     Makua-kaumana  and  others.     The 
canoes  (probably  two  coupled  together  as  a  double  canoe — Trans- 
lator)  were  named  Ka-nalo-a-mu-ia.     We  have  no  information 
as  to  whether  these  canoes  were  of  the  kind  called  Pahi. 

12.  Tradition  has  it  that  on  his  voyage  to  this  country  Pili 
was  accompanied  by  two  schools  of  fish,  one  of  opelu  and  another 
of  akiiy  and  when  the  wind    kicked    up    a    sea,    the    aku  would 
frisk  and  the  opelu  would  assemble  together,  as  a  result  of  which 
the  ocean  would  entirely  calm  down.     In  this  way  Pili  and  his 
company  were  enabled  to  voyage  till  they  reached  Hawaii.     On 
this  account  the  opelu  and  the  aku  were    subject    to    a  tabu  in 
ancient  times.     After  his  arrival  at  Hawaii,  Pili  was  established 


26 

as  king  over  the  land,  and  his  name  was  one  of  the  ancestors  in 
Hawaii's  line  of  kings. 

13.  There  is  also  a  tradition  of  a  man  named  Moikeha,  who 
came  to  this  country  from  Tahiti  in  the  reign  of  Kalapana,  king 
of  Hawaii. 

14.  After  his  arrival  Moikeha  went  to  Kauai  to  live  and  took 
to  wife  a  woman  of  that  island  named  Hinauulua,  by  whom  he 
had  a  son,  to  whom  he  gave  the  name  Kila. 

15.  When  Kila  was  grown  up  he  in  turn  sailed  on  an  expe- 
dition to  Tahiti,  taking  his  departure,  it  is  said,  from  the  west- 
ern point  of  Kahoolawe,  for  which  reason  that  cape  is  to  this  day 
called  Ke-ala-i-kahiki  (the  route  to  Tahiti). 

1 6.  Kila    arrived    in    safety  at    Tahiti    and    on    his    return 
to  these  shores  brought  back  with  him  Laa-mai-kahiki."1    On  the 
arrival  of  Laa  was  introduced  the  use  of  the  kaekeeke*  drum. 
An  impetus  was  given  at  the  same  time  to  the  use  of  sinnet  in 
canoe  lashing  (aha  hoa  woo),  together  with  improvements  in  the 
plaited  ornamental  knots  or  lashings,  called  lanalana.9    The  names 
I  have  mentioned  are  to  be  numbered  among  the  ancestors  of 
Hawaiian  kings  and  people,  and  such  was  the  knowledge  and 
information  obtained  from  Tahiti  in  ancient  times,  and  by  such 
means  as  I  have  described  was  it  received. 

17.  The  Hawaiians  are  thought  to  be  of  one  race  with  the 
people  of  Tahiti  and  the  Islands  adjacent  to  it.     The  reason  for 
this  belief  is  that  the  people  closely  resemble  each  other  in  their 
physical    features,   language,   genealogies,   traditions    (and   leg- 
ends), as  well  as  in  (the  names  of)  their  deities.     It  is  thought 
that  very  likely  they  came  to  Hawaii  in  small  detachments. 

19.  It  seems  probable  that  this  was  the  case  from  the  fact 
that  in  Tahiti  .they  have  large  canoes  called  pahi;  and  it  seems 
likely  that  its  possession  enabled  them  to  make  their  long  voyages 
to  Hawaii.     The  ancients  are  said  to  have  been  skilled  also  in 
observing  the  stars,  which  served  them  as  a  mariner's  compass 
in  directing  their  course. 

20.  The  very  earliest  and  most  primitive  canoes  of  the  Ha- 
waiians were  not  termed  pahi,  nor  yet  were  they  called  moku 
(ships)  ;  the  ancients  called  them  waa. 


27 

21.  It  has  been  said,  however,  that  this  race  of  people  came 
from  the  Inva™  the  firmament,  the  atmosphere;  from  the  wind- 
ward or  back  of  the  island  (kua  o  ka  moku). 

22.  The  meaning  of  these  expressions  is  that  they  came  from 
a  foreign  land,  that  is  the  region  of  air,  and  the  front  of  that  land 
is  at  the  back  of  these  islands. 

23.  Perhaps  this  was  a  people  forced  to  flee  hither  by  war, 
or  driven  in  this  direction  by  bad  winds  and  storms.     Perhaps  by 
the  expression  lewa,  or  regions  of  air,  Asia  is  referred  to ;  perhaps 
this  expression  refers  to  islands  they  visited  on  their  way  hither ; 
so  that  on  their  arrival  they  declared  they  came  from  the  back 
(the  windward)  of  these  islands. 

24.  Perhaps  this  race  of  people  was  derived  from  the  Israel- 
ites, because  we  know  that  certain  customs  of  the  Israelites  were 
practiced  here  in  Hawaii. 

25.  Circumcision,  places  of  refuge,  tabus  (and  ceremonies  of 
purification)  relating  to  dead  bodies  and  their  burial,  tabus  and 
restrictions  pertaining  to  a  flowing  woman,  and  the  tabu  that 
secluded  a  woman  as  defiled  during  the  seven  days  after  child- 
birth— all  these  customs  were  formerly  practiced  by  the  people 
of  Hawaii. 

26.  Perhaps  these  people  are  those  spoken  of  in  the  Word  of 
God  as  "the  lost  sheep  of  the  House  of  Israel,"  because  on  in- 
spection we  clearly  see  that  the  people  of  Asia  are  just  like  the 
inhabitants  of  these  islands,  of  Tahiti  and  the  lands  adjacent. 

NOTES   TO   CHAPTER   IV. 

(1)  Sect.  5.     Kahiki-honua-kele :  In  Hawaiian  the  root  kele  is  part 
of  the  word  kele-kele  meaning  muddy,  miry,  or  fat,  greasy.     In  Tonga 
the  meaning  also  is  muddy.     It  is  a  word  applied  to  the  soil. 

(2)  Sect.  5.    Anana-i-malu :  Mr.  S.  P.  Smith  suggests  that  Anana  is 
the  same  as  ngangana,  an  ancient  name  for  some  part  of  Hawa-iki  raro, 
or  the  Fiji  and  Samoan  groups. 

(3)  Sect.  5.    Holani:  It  is  suggested  that  this  is  the  same  as  Herangi, 
the  Maori  name  for  a  place  believed  to  be  in  Malaysia. 

(4).  According  to  the  ULU  GENEALOGY,  given  by  Fornander, 
''The  Polynesian  Race,"  Vol.  I,  p.  191,  Lana-ka-wai  is  the  seventeenth 
name  after  Hele-i-pawa.  It  seems  probable,  as  implied  by  Fornander, 
loc.  cit.  Vol.  II,  p.  21,  that  Hele-i-pawa  and  Ka-pawa  were  the  same  per- 
son;  also  that  Lana-ka-wai  is  an  erroneous  orthography  for  Lono-ka- 


28 

wai.     Granting  these  emendations,  the  problem  of  reconciling  the  tangled 
skein  of  Hawaiian  genealogies  is  made  a  little  easier.) 

(5)  Sect.  10.     Pili  (Kaaiea)  :  Pili  is  an  ancient  Samoan  name. 

(6)  Pahi  is  the  Tahitian  or  Paumotuan  for  boat,  ship,  or  canoe.     Iti 
Mangarevan  pahi  means  ship.) 

(7.)     Laa  was  a  son  of  Moikeha  who  had  remained  in  Tahiti. 

(8.)  The  ha-fikeeke  was  a  carved,  hollow  log,  covered  with  shark- 
skin at  one  end  and  used  as  a  drum  to  accompany  the  hula.) 

(0.)  Lanalana  is  the  name  applied  to  the  lashing  that  bound  the  mno 
or  float  to  the  curved  cross-pieces  of  the  canoe's  outrigger.  These  lash- 
ings were  often  highly  ornamental.  One  of  them  was  called  pa'u-o-luukia, 
a  very  decorative  affair,  said  to  have  been  so  styled  from  the  corset,  or 
woven  contrivance,  by  which  Moikeha's  paramour,  the  beautiful  Luukia, 
defended  herself  against  the  assaultl  of  her  lover,  when  she  had  become 
alienated  from  him.  Aha  is  used  substantively  to  mean  sinnet,  or  the 
lashing  of  a  canoe  made  from  sinnet,  Lanalana  is  not  used  substantively 
to  mean  sinnet. 

(10.)  According  to  Wm.  Wyatt  Gill  the  Mangaians  represent  all  ships 
as  breaking  through  from  the  sky.  This  expression  is  in  strict  accordance 
with  the  cosmogony  of  the  time,  that  the  earth  was  a  plain,  the  sky  a 
dome,  and  the  horizon  a  solid  wall — kukulu — on  which  the  heavens 
rested. 


CHAPTER  V. 

NAMES  GIVEN  TO  DIRECTIONS  OR  THE  POINTS  OF  THE  COMPASS. 

I  The  ancients  named  directions  or  the  points  of  the  compass 
from  the  course  of  the  sun.  The  point  where  the  sun  rose  was 
called  kukuln  J  hikina.  and  where  the  sun  set  was  called  kukulu 
komohana. 

2.  If  a  man  faces  towards  the  sunset  his  left  hand  will  ] 

to  the  south,  kukulu  hema,  his  right  to  the  north  kukulu  akau. 
These  names  apply  only  to  the  heavens  (/am),  not2  to  the  land  or 
island  (mokupnni) . 

3.  These  points  were  named  differently  when  regard  was  had 
to  the  borders  or  coasts  (aoao')  of  an  island.     If  a  man  lived  on 
the  western  side  of  an  island  the  direction  of  sun-rising  was  termed 
uka,  and  the  direction  of  sun-setting  kai,  so  termed  because  he  had 
to  ascend  a  height  in  going  inland,  uka,  and  descend  to  a  lower 
level  in  going  to  the  sea,  kai.3 


29 

4-  Again,  north,  kiikulu  akau,  is  also  spoken  of  as  hum,  or 
i-luna,  up  and  south  is  spoken  of  as  /a/0.  down,  the  reason  being 
that  that  quarter  of  the  heavens,  north,  when  the  (prevailing) 
wind  blows  is  spoken  of  as  up,  and  the  southern  quarter,  towards 
which  it  blows,  is  spoken  of  as  down. 

5.  As  to  the  heavens,  they  are  called  the  solid  above,  ka  paa 
Hiina,*  the  parts  attached  to  the  earth  are  termed  ka  paa  Halo,  the 
solid  below ;  the  space  between  the  heavens  and  the  earth  is  some- 
times termd  ka  lewa,  the  space  in  which  things  hang  or  swing. 
Another  name  is  ka  hookui,  5  the  point  of  juncture,  and  another 
still  is  ka  halawai,5  i.  e.,  the  meeting. 

6.  To  a  man  living  on  the  coast  of  an  island  the  names  applied 
to  the  points  of  compass,  or  direction,  varied  according  to  the  side 
of  the  island  on  which  he  lived. 

7.  If  he  lived  on  the  eastern  side  of  the  island  he  spoke  of  the 
west  as  -uka,  the  east  as  kai.    This  was  when  he  lived  on  the  side 
looking  east.    For  the  same  reason  he  would  term  South  akau}  be- 
cause his  right  hand  pointed  in  that  direction,  and  north  he  would 
term  he-ma, B  i.  e.,  left,  because  his  left  hand  pointed  that  way. 

9.  In  the  same  way  by  one  living  on  the  southern  exposure  of 
an  island,  facing  squarely  to  the  south,  the  east  would  be  called 
hema,  left,  akau,  the  west. 

10.  So  also  to  one  living  on  the  northern  face  of  an  island  the 
names  applied  to  the  points  of  compass  are  correspondingly  all 
changed  about. 

11.  Here  is  another  style  of  naming  the  east:  from  the  coming 
of  the  sun  it  is  called  the  sun  arrived,  ka-la-hiki,  and  the  place  of 
the  sun's  setting  is  called  ka-la-kau,  the  sun  lodged.    Accordingly 
they  had  the  expression  uiai  ka  la  hiki  a  ka  la  kau  from  the  sun 
arrived  to  the  sun  lodged ;  or  they  said  mai  kela  pa  a  a  keia  paa,7 
from  that  solid  to  this  solid. 

12.  These  terms  applied  only  to  the  borders,  or  coasts,  of  an 
island,  not  to  the  points  of  the  heavens,  for  it  was  a  saying  "O  Ha- 
waii ka  la  hiki,  o  Kauai  ka  la  kau,"  Hawaii  is  the  sun  arrived, 
Kauai  is  the  sun  lodged.     The  north  of  the  islands  was  spoken 
of  as  "that  solid,"  kela  paa,  and  the  south  of  the  group  as  "this 
solid,"  keia  paa.     It  was  in  this  sense  they  used  the  expression 

""from  that  firmament — or  solid — to  this  firmament." 


30 

13.  According  to    another    way    of    speaking    of    directions 
(&tt£ttto),*the  circle  of  the  horizon 'encompassing  the  earth  at  the 
borders  of  the  ocean,  where  the  sea  meets  the  base  of  the  heavens, 
kumit  laniy  this  circle  was  termed  kukttlu  o  ka  honua,  the  compass 
of  the  earth. 

14.  The  border  of  the  sky  where  it  meets  the  ocean-horizon  is 
termed  the  knkulu-o-ka-lani,  the  walls  of  heaven. 

15.  The  circle  or  zone  of  the  earth's  surface,  whether  sea  or 
land,  which  the  eye  traverses  in  looking  to  the  horizon  is  called 
Kahikimoe. 

1 6.  The  circle  of  the  sky  which  bends  upwards  from  the  hor- 
izon is  Kohiki-ku ;  above  Kahiki-ku  is  a  zone  called  Kahiki-kc- 
papa-nuu;  and  above  that  is  Kahiki-ke-papa-lani;  and  directly  over 
head  is  Kahiki-kapni-holani-ke-kuina. 

17.  The  space  directly  beneath  the  heavens  is  called  leiva-lani; 
beneath  that,  where  the  birds  fly,  is  called  lewa-nun;  beneath  that 
is  lewa-larii-lewa;  and  beneath  that,  the  space  in  which  a  man's 
body  would  swing  were  he  suspended  from  a  tree,  with  his  feet 
clear  of  the  earth,  was  termed  lewa-ho&makua.    By  such  a  termi- 
nology as  this  did  the  ancients  designate  direction. 

(1)  Sect.    i.     Kukitlu  was  a  wall  or  vertical  erection,   such  as  was 
supposed  to  stand  at  the  limits  of  the  horizon  and  support  the  dome  of 
heaven,     rlikina  is  the  contracted   form   of  hiki  ana  coming,    appearing. 
Komohana  is  the  contracted  form  of  koino  and  haiia,  which  latter  is  rep- 
resented in  modern  Hawaiian  by  ana,  the  present  participial  ending. 

(3)  Sect.   3.     The   explanation   siven    of    this      terminology      is      a 
complete  begging  of  the  question,  and  is  no  explanation  at  all. 

(4)  Sect.   5.     Ka  paa  iluna  is  literally  the  upper  firmament,  taking 
this  word  in  its  original  and  proper  meaning. 

(6)  Sect.  5.  Ka  halawai.  This  last  expression  is  probably  applied 
to  the  horizon,  the  line  where  the  walls  of  heaven  join  the  plain  of  the 
earth. 

(2)  Sect.  2.     I  think  Malo  is  mistaken  in"  this  statement.     The  terms 
hikina,   or   kukulu-hikina,    komohana,   etc.,   as   designating     East,     West, 
North,  South,  were  of  general  application,  on  sea  and  on  land;  whereas, 
the  expressions  uka  and  kai,  with  their  prefixes  ma  and  i,  making  makai 
and  ikai,  mauka  and  iuka,  etc.,  had  sole  reference  to  position  on  or  ten- 
dency towards  land  or  sea,  towards  or  away  from  the  centre  of  the  island. 
The  primitive  and  generic  meaning  of  the  word  uka,  judging  from  its  uses 
in   the    Southern     languages,    was     that    of    stickiness,     solidity,     standing 


31 

ground.  Where  a  man's  feet  stood  on  solid  ground  was  uka.  Nowhere 
in  the  world  more  than  in  the  Pacific  could  the  distinction  between  terra 
firma  and  the  continent  of  waters  that  surrounded  it  be  o'f  greater  im- 
portance, and  the  necessity  for  nicely  and  definitely  distinguishing  it  in 
language  be  more  urgent.  The  makers  of  the  Hawaiian  tongue  and  speech 
well  understood  their  own  needs. 

(5)  Sect.  5.  Hookui  is  undoubtedly  that  part  of  the  vault  of  heaven, 
the  zenith,  where  the  sweeping  curves  of  heaven's  arches  meet;  the  hala- 
wai  was  probably  the  line  of  junction  between  the  kukulu,  walls  or  pillars 
on  which  rested  the  celestial  dome,  and  the  plane  of  the  earth.  The  use 
of  these  two  terms  is  illustrated  in  the  following: 

PULE   HOOLA 

Na  Au-makua  mai  ka  la  hiki  a  ka  la  kau, 
Mai  ka  hoo-kui  a  ka  halawai! 
Na  Au-makua  ia  ka-hina-kua,  ia  ka-hina-alo, 
la  kaa-akau  i  ka  lani, 
5     O  kiha  i  ka  lani, 
Owe  i  ka  lani, 
Nunulu  i  ka  lani, 
Kaholo  i  ka  lani, 

Eia  ka  pulapula  a  oukou,  o  Mahoe. 
10    E  malama  oukou  iaia.,     etc.,  etc. 

Ye  ancestral  deities  from  the  rising  to  the  setting  of  the  sun ! 
From  the  zenith  to  the  horizon ! 

Ye  ancestral  deities  who  stand  at  our  back  and  at  our  front ! 
Ye  gods  who  stand  at  our  right  hand ! 
5     A  breathing  in  the  heavens, 
An  utterance  in  the  heavens, 
A  clear,  ringing  voice  in  the  heavens, 
A  voice  reverberating  in  the  heavens ! 
Here  comes  your  child,  Mahoe. 
10     Safeguard  him !  etc.,  etc. 

(7)  Sect.  IT.     Mai  kcla  paa  a  keia  paa.  literally  from  one  firmament 
to  another  firmament,  direction  in  a  vertical  line. 

I*  should  be  remarked  that  the  Hawaiian  of  today  is  utterly  and  en- 
tirely unacquainted  with  these  terms.  He  may  have  heard  them  used  by 
his  grandmother,  or  some  wise  person,  but  not  one  in  a  thousand  can  ex- 
plain their  use  or  meaning. 

(8)  Sect.  8.     There  certainly  has  been  no  such  confusion  in  the  use 
of  these  terms  among  the  Hawaiians  of  the  present  generation  as  to  lead 
one  to  think  that  David  Male's  statements  are  not  mistaken.     The  Hawai- 
ians, as  a  race  of  navigators  from  their  earliest  traditional   recollection, 
are  now  and  must  have  been  eminently  clear-headed  in  all  that  concerned 


32 

matters  of  direction.  I  do  not  believe  their  terminology  of  direction  was 
quite  so  confused  as  would  appear  from  Malo's  statements.  The  Hawai- 
ian, in  common  with  other  Polynesians,  was  alive  to  the  importance  of 
marking  the  right-handed  and  left-handed  direction  of  things  relative  to 
himself,  and  it  is  easy  to  believe  that  for  temporary  and  supplemental 
purposes  he  might  for  the  moment  indicate  a  northerly  direction  by  refer- 
ence to  his  left  side,  but  that  it  was  more  than  a  temporary,  or  incidental 
use  I  do  not  credit.  It  is  true  that  his  term  for  North  was  Akau,  the 
same  as  was  used  to  express  the  right ;  but  it  must  .be  observed  that  in 
designating  the  points  of  the  compass  they  coupled  with  the  Hema,  or 
Akau,  the  word  kukulu. 


CHAPTER  VI. 

TERMS  USED  TO  DESIGNATE  SPACE  ABOVE  AND  BELOW. 

1.  The  ancients  applied  the  following  names  to  the  divisions  of 
space  above  us.     The  space  immediately  above  one's  head  when 
standing  erect  is  spoken  of  as  luna-ae;  above  that  luna-aku;  above 
that  luna-loa-aku;  above  that  luna-lilo-aku ;  above  that  luna-lilo- 
loa;  and  above  that,  in  the  firmament  where  the  clouds  float,  is 
iuna-o-ke-ao;  and  above  that  were  three  divisions  called  respect- 
ively ke-ao-ulu,  ka-lani-uli  and  ka-lam-paa.  the  solid  heavens. 

2.  Ka-lani-paa  is  that  region  in  the  heavens  which  seems  so  re- 
mote when  one  looks  up  into  the  sky.    The  ancients  imagined  that 
in  it  was  situated  the  track  along  which  the  sun  travelled  until  it 
set  beneath  the  ocean,  then  turning  back  in  its  course  below  till  it 
climbed  up  again  at  the  east.    The  orbits  of  the  moon  and  the  stars 
also  were  thought  to  be  in  the  same  region  with  that  of  the  sun, 
but  the  earth  was  supposed  to  be  solid  and  motionless. 

3.  The  clouds;  which  are  objects  of  importance  in  the  sky,  were 
named  from  their  color  or  appearance.    A  black  cloud  was  termed 
eleele,  if  blue-black  it  was  called  uliuli,  if  glossy  black  hiwahiwa, 
or  polo-hiiva.    Another  name  for  such  a  cloud  was  panopano. 

4.  A  white  cloud  was  called  kcokeo,  or  kea.    If  a  cloud  had  a 
greenish  tinge  it  was  termed  maomao,  if  a  yellowish  tinge  lena. 
A  red  cloud  was  termed  ao  ula,  or  kiawe-ula    or  onohi-ula,  red 
eye-ball.    If  a  cloud  hung  low  in  the  sky  it  was  termed  hoo-leiva- 
lewa,  or  the  term  hoo-pehu-pehu,  swollen,  was  applied  to  it.     A 
sheltering  cloud  was  called  hoo-inaln-nialu,  a  thick  black  cloud 


33 

hoo-koko-lii,  a  threatening  cloud  hoo-weli-iveli.     Clouds    were 
named  according  to  their  character. 

5.  If  a  cloud  was  narrow  and  long,  hanging  low  in  the  horizon, 
it  was  termed  opua,  a  bunch  or  cluster.    There  were  many  kinds 
of  opua   each  being  named  according  to  its  appearance.     If  the 
leaves  of  the  opua  pointed  downwards  it  might  indicate  wind  or 
storm,  but  if  the  .leaves  pointed  upwards,  calm  weather.     If  the 
cloud  was  yellowish  and  hung  low  in  the  horizon  it  was  called 
newe-newe,  plump,  and  was  a  sign  of  very  calm  weather. 

6.  If  the  sky  in  the  western  horizon  was  blue-black,  uli-uli, 
at  sunset  it  was  said  to  be  pa-uli  and  was  regarded  as  prognosti- 
cating a  high  surf,  kai-koo.    If  there  was  an  opening  in  the  cloud, 
like  the  jaw  of  the  a'u,  (sword  fish),  it  was  called  ena  and  was. 
considered  a  sign  of  rain. 

7.  When  the  clouds  in  the  eastern  heavens  were  red  in  patches^ 
before  sunrise  it  was  called  kahea  (a  call)  and  was  a  sign  of  rain.. 
If  the  cloud  lay  smooth  over  the  mountains  in  the  morning  it  was 
termed  papala  and  foretokened  rain.     It  was  also  a  sign  of  rain: 
when  the  mountains  were  shut  in  with  blue-black  clouds,  and  this 
appearance  was  termed  pala-moa.    There  were  many  other  signs 
that  betokened  rain. 

8.  If  the  sky  was  entirely  overcast,  with  almost  no  wind,  it 
was  said  to  be  poi-pii  (shut  up),  or  ho o -ha-ha, -or  hoo-lu-luhi;  and 
if  the  wind  started  up  the  expression  hoo-ka-kaa,  a  rolling  to- 
gether, was  used.    If  the  sky  was  shut  in  with  thick,  heavy  clouds 
it  was  termed     hakuma,  and  if  the  clouds  that  covered  the  sky 
were  exceedingly  black  it  was  thought  that  Ku-lani-ha-koi  was 
in  them,  the  place  whence  came  thunder,  lightning,  wind,  rain,, 
violent  storms. 

9.  When  it  rained,  if  it  was  with  wind,  thunder,  lightning  and 
perhaps  a  rainbow,  the  rain-storm  would  probably  not  continue 
long.    But  if  the  rain  was  unaccompanied  by  wind  it  would  prob- 
ably be  a  prolonged  storm.     When  the  western  heavens  are  red 
at  sunset  the  appearance  is  termed  aka-ula  (red  shadow  or  glow) 
and  is  loooked  upon  as  a  sign  that  the  rain  will  clear  up. 

10.  When  the  stars  fade  away  and  disappear  it  is  ao,  daylight, 
and  when  the  sun  rises  day  has  come,  we  call  it  la;  and  when  the 
sun  becomes  warm,  morning  is  past.     When  the  sun  is  directly 
overhead  it  is  awakea,  noon;  and  when  the  sun  inclines  to  the 


34 

west  in  the  afternoon  the  expression  is  ua  aui  ka  la.  After  that 
comes  evening,  called  alri-ahi  (ahi  is  tire)  and  then  sunset,  napoo 
ka  la,  and  then  comes  po,  the  night,  and  the  stars  shine  out. 

11.  Midnight,  the  period  when  men  are  wrapped  in  sleep,  is 
called  au-moe,  (the  tide  of  sleep).     When  the  milky  way  passes 
the  meridian  and  inclines  to  the  west,  people  say  iia  hull  ka  i'a, 
the  fish  has  turned,     Ua  ala-ula  inai  o  kua,  ua  moku  ka  pawa  o  ke 
ao.;  a  kcok'co  maiika,  a  wehe  ke  ala-ula,  a  pua-lena,  a  ao  loa,  i.  e., 
there  comes  a  glimmer  of  color  in  the  mountains,  the  curtains  of 
night  are  parted;  the  mountains  light  up;  day  breaks;  the  east 
blooms  with  yellow;  it  is  broad  daylight. 

12.  Rain  is  an  important  phenomenon  from  above;  it  lowers 
the  temperature.     The  ancients  thought  that  smoke  from  below 
turned  into  clouds  and  produced  rain.     Some  rain-storms  have 
their  origin  at  a  distance.    The  kona  was  a  storm  of  rain  with  wind 
from  the  south,  a  heavy  rain.    The  hoolua-storm  was  likewise  at- 
tended with  heavy  rain,  but  with  wind  from  the  north.  The  nauht, 
accompanied  with  rain,  is  violent  but  of  short  duration. 

13.  The  rain  called  aw  a  is  confined  to  the  mountains,  while 
that  called  kualau  occurs  at  sea.     There  is  also  a  variety  of  rain 
termed  a-oku.     A  water-spout  was  termed  wai-pui-lani.     There 
were  many  names  used  by  the  ancients  to  designate  appropriately 
the  varieties  of  rain  peculiar  to  each  part  of  the  island  coast ;  the 
people  of  each  region  naming  the  varieties  of  rain  as  they  deemed 
fitting.    A  protracted  rain-storm  was  termed  na-loa,  one  of  short 
duration  ua  poko,  a  cold  rain  ua  hea. 

14.  The  ancients  also  had  names  for  the  different  winds.1 

15.  Wind  always  produced  a  coolness  in  the  air.     There  was 
the  kona,  a  wind  from  the  south,  of  great  violence  and  of  wide 
extent.     It  affected  all  sides  of  an  island,  east,  west,  north  and 
south,  and  continued  for  many  days.     It  was  felt  as  a  gentle  wind 
on  the  Koolau — the  north-eastern  or  trade-wind — side  of  an  island, 
but  violent  and  tempestuous  on  the  southern  coast,  or  the  front  of 
the  islands,  (ke  alo  o  na  mokupuni). 

1 6.  The  kona  wind  often  brings  rain,  though  sometimes  it  is 
rainless.     There  are  many  different  names  applied  to  this  wind. 
The  kona-ku  is  accompanied  with  an  abundance  of  rain ;  but  the 
kona-inae,  the  withering  kona,   is  a  cold  wind.     The  kona-lani 
brings  slight  showers ;  the  kona-hea  is  a  cold  storm ;  and  the  kona 


35 

hili-maia — the  banana-thrashing  kona — blows  directly  from  the 
mountains. 

17.  The  hooliia,  a  wind  that  blows  from  the  north,  sometimes 
brings  rain  and  sometimes  is  rainless. 

1 8.  The  hau  is  a   wind   from  the   mountains,   and  they  are 
thought  to  be  the  cause  of  it,  because  this  wind  invariably  blows 
from  the  mountains  outwards  towards  the  circumference  of  the 
island.2 

19.  There  is  a  wind  which  blows  from  the  sea,  and  is  thought 
to  be  the  current  of  the  land-breeze  returning  again  to  the  mount- 
ains.    This  wind  blows  only  on  the  leeward  exposure  or  front 
(a/0)  of  an  island.    In  some  parts  this  wind  is  named  eka   (a  name 
used  in  Kona,  Hawaii),  in  others  aa,  (a  name  used  at  Lahaina  and 
elsewhere,),  in  others  kai-a-ulu,  and  in  others  still  inu-wai-3  There 
was  a  great  variety  of  names  applied  to  the  winds  by  the  ancients 
as  the  people  saw  fit  to  name  them  in  different  places. 

20.  The  place  beneath  where  we  stand  is  called  /a/0;  below 
that  is  ialo-o-ka-lepo  (under  ground)  ;  still  below  that  is  lalo-liloa 
(the  full  form  of  the  expression  would  be  lalo-lilo-loa )  ;  the  region 
still  further  below  the  one  last  mentioned  was  called  lalo-ka-papa- 
kit.4 

21.  A  place  in  the  ocean  was  said  to  be  waloko  o  ke  kai,  that 
is  where  fish  always  live.    Where  the  ocean  looks  black  it  is  very 
deep  and  there  live  the  great  fish.    The  birds  make  their  home  in 
the  air;  some  birds  live  in  the  mountains. 

(1)  Sect.  14.     It  would  be  a  hopeless  task  to  enumerate  all  the  names 
usej^n  designating  the  winds  on  the  different  islands.     The  same  wind 
was  often  called  by  as  many  names  on  the  same  island  as  there  were  capes 
and  headlands  along  the  coast  of  that  island.     See  the  legend  of  Kama- 
puaa  for  a  list  of  names  of  winds  about  Oahu,  also  the  story  of  Paka'a. 

(2)  Sect.   1 8.     Plan.       Evidently  the  land-breeze. 

(3)  Sect.  19.     Inu-wal,  water-drinking,  is  a  name  not  frequently  ap- 
plied to  a  rainless  wind  that  wilts  and  dries  up  the  herbage. 

(4)  Sect.  20.     "The  general  support  of  tradition  is  given  to  the  idea 
that  Papa  is  the  same  person  as  Papa-tu-a-nuku  (earth  standing  in  space)  ; 
but  White  gives  legends  affirming  that  Papa-tu  a-nuku  was  really  the  wife 
of   Tarigaroa,   and   that  Rangi   and   Tangaroa   fought   for  her  possession 
(mythically  ocean  and  sky  claiming  and  warring   for  earth.)     Tangaroa 
was  the  victor,"  etc.     Maori   Comp.   Diet.,   Edward  Tregear.     Article  on 
Papa,  Papa-tu-a-nuku     (mythological.) 


36 

(5)     Sect.  20.     In  a  song  of  rejoicing  by  Kukaloloa,  celebrating  the 
escape  of  Keoua-kuhauula  and  Keawe-mauhili,  after  the  battle  of  Moku- 
ohai,  in  which  Kamehameha  I  was  victorious,  I  find  the  following : 
Moku  ka  ia  i  ka  papa-ku  o  Wakca, 
O  Wakea  haidi  i  ka  lani, 
Hauli  i  ka  papa-ku  o  Lono. 
MSS.  Notes  on  the  Waa  p.  14. 

This  ancient  mele  has  two  meanings,  like  very  many  Hawaiian  meles. 
The  archaic  meaning  I  cannot  yet  make  out.  Polikapa  gives  me  the  fol- 
lowing, which  seems  to  me  ingenious,  but  modern. 

Torn  is  the  fish  from  the  embrace  of  Wakea, 
Wakea  who  has  fallen  from  heaven, 
Fallen  to  the  level  of  the  hard  world. 

The  phrase  moku  ia  is  generally  used  to  mean  the  turning  of  the 
milky  way  towards  the  west  at  midnight,  and  papa-ku  the  underground 
stratum  that  would  have  to  be  passed  before  one  reached  Milu  or  Hades, 
if  any  one  can  tell  which  that  is.  In  the  modern  meaning,  which  is  the 
one  I  have  given,  ia  (literally  a  fish)  means  a  woman,  while  papa-ku  .; 
Wakea  means  the  breast,  i.  e.,  the  embrace  of  Wakea. 

Hauli  i  ka  lani,  literally  has  fallen  from  heaven,  may  mean  has  been 
robbed  of  his  paradise,  that  is,  his  companion.  Papa-ku  o  Lono,  I  am 
told,  means  the  back  of  a  man,  a  slang  phrase,  archaic  slang,  i.  e.,  a  figura- 
tive form  of  expression,  such  as  abound  in  the  wilderness  'of  Hawaiian 
poetic  phraseology.  But  into  plain  speech,  the  meaning  of  this  poetical 
fragment  is,  the  woman  has  been  torn  from  the  embrace  of  Wakea;  Wa- 
kea has  lost  his  paradise;  his  consort  has  been  carried  away  on  the  back 
of  another. 

The  interpretation  of  the  passage  has  apparently  led  me  far  afield  and 
landed  me  in  unknown  territory.  I  can  see  in  it  a  possible  allusion  to  the 
separation  of  Wakea  from  his  wife  Papa,  which  according  to  Southern 
Polynesian  myth  was  the  lifting  up  of  the  vault  of  heaven  from  the  plain  • 
of  the  Earth,  Papa ;  but  in  Hawaiian  tradition  was  often  spoken  of  as  the 
divorce  of  the  woman  Papa  by  the  man,  her  husband,  Wakca. 


CHAPTER  VII. 

NATURAL   AND   ARTIFICIAL    DIVISIONS    OF   THE    LAND. 

i.  The  ancients  gave  names  to  the  natural  features  of  the  land 
according  to  their  ideas  of  fitness.  Two  names  were  used  to  in- 
dicate an  island ;  one  was  moku,  another  was  aina.  As  separated 
from  other  islands  by  the  sea,  the  term  moku  (cut  off)  was  ap- 


37 

plied  to  it ;  as  the  stable  dwelling  place  of  men,  it  was  called  aina, 
land,  (place  of  food). 

2.  When  many  islands  were  grouped  together,  as  in  Hawaii 
nei,  they  were  called  pac-moku  or  pae-aina;  if  but  one  tnoku  or 
aina. 

3.  If  one  (easily)  voyaged  in  a  canoe  from  one  island  to  an- 
other, the  island  from  which  he  went  and  that  from  which  he 
sailed  were  termed  moku  kele  i  ka  waa,  an  island  to  be  reached  by 
a  canoe,  because  they  were  both  to  be  reached  by  voyaging  in  a 
canoe. 

4.  Each  of  the  larger  divisions  of  this  group,  like  Hawaii,  Maui 
and  the  others,  is  called  a  moku-puni  (moku,  cut  off,  and  puni, 
surrounded). 

5.  An  island  is  divided  up  into  districts  called  apana,  pieces,  or 
moku-o-lokOj  interior  divisions,  for  instance  Kona  on  Hawaii,  or 
Hana  on  Maui,  and  so  with  the  other  islands. 

6. '  These  districts  are  subdivided  into  other  sections  which  are 
termed  sometimes  okana  and  sometimes  kalana.  A  further  sub- 
division within  the  okana  is  the  poko. 

7.  By  still  further  subdivision  of  these  sections  was  obtained  a 
tract  of  land  called  the  ahn-pitaa,  and  the  ahu-puaa  was  in  turn 
divided  up  into  pieces  called  ili-aina. 

8.  The  ili-aina  were  subdivided  into  pieces  called  moo-aina, 
and  these  into  smaller  pieces  called  pauku-aina  (joints  of  land), 
and  the  panku-aina  into  patches  or  farms  called  kihapai.    Below 
these  subdivisions  came  the  koele,1  the  haku-one2  and  the  kuakua.3 

9.  According  to  another  classification  of  the  features  of  an 
island  the  mountains  in  its  centre  are  called  kua-hiwi,  back-bone, 
and  the  name  kua-lono*  is  applied  to  the  peaks  or  ridges  which 
form  their  summits.     The  rounded  abysses  beneath  are  (extinct) 
craters,  lua  pele. 

10.  Below  the  kua-hiwi  comes  a  belt  adjoining  the  rounded 
swell  of  the  mountain  called  kua-mauna  or  mauna,  the  mountain- 
side. 

11.  The  belt  below  the  kua-mauna,  in  which  small  trees  grow, 
is  called  kua-hea,  and  the  belt  below  the  kua-hea,  where  the  larger 
sized  forest-trees  grow  is  called  wao,5  or  wao-nahele,  or  wao-eiwa. 


38 

12.  The  belt  below  the  woo-eiwa  was  the  one  in  which  the 
monarch s  of  the  forest  grew,  and  was  called  wao-maukele,  and 
the  belt  below  that,  in  which  again  trees  of  smaller  size  grew  was 
called  wao-akua*  and  below  the  wao-akua  comes  the  belt  called 
wao-kanaka  or  ma'u.     Here  grows  the  awi'aw-fern  and  here  men 
cultivate  the  land. 

13.  Below  the  ma'u  comes  the  belt  called  apaa  (probably  be- 
cause the  region  is  likely  to  be  hard,  baked,  sterile),  and  below  this 
comes  a  belt  called  ilimd1   and   below   the   ilima  comes   a  belt 
called  pahee,  slippery,8  and  below  that  comes  a  belt  called  kula 
(plain,  open  country)  near  to  the  habitations  of  men,  and  still 
below  this  comes  the  belt  bordering  the  ocean  called  kahakai,  the 
rmrk  of  the  ocean   (kaha,  mark,  and  kai,  sea.) 

14.  There  are  also  other  names  to  designate  the  features  of  the 
land :    The  hills  that  stand  here  and  there  on  the  island  are  called 
pun,  a  lump  or  protuberance;  if  the  riills  stand  in  line  they  are 
designated  as  a  /a/am  pun  or  pae  puu;  if  they  form  a  cluster  of 
hills  they  are  designated  kini-kini  puu  or  olowalu  pun. 

15.  A  place  of  less  eminence  was  called  an  a/ma;  or  if  it  was 
lower  still  an  o/m,  or  if  of  still  less  eminence  (a  plateau)  it  was 
termed  kahua.9 

1 6.  A  narrow  strip  of  high  land,  that  is  a  ridge,  was  called 
a  lapa  or  a  kua-lapa,  and  a  region  abounding  in  ridges  was  called 
olapa-lapa. 

17.  A  long  depression  in  the  land,  a  valley,  was  called  a  kahu- 
wai;  it  was  also  called  awa-wa  or  oivazva. 

1 8.  Those  places  where  the  land  rises  up  abrupt  and  steep  like 
the  side  of  a  house  are  named  pali;  10  if  less  decided  precipitous 
they  are  spoken  of  as  opalipali. 

19.  A  place  where  runs  a  long  and  narorw  stretch  of  beaten 
earth,  a  road  namely,  is  turmed  ala-nui;  another  name  is  kua-moo 
(lizard-back).     When  a  road  passed  around  the  circumference 
of  the  island  it  was  called  the  ala-loa.     A  place  where  the  road 
climbed  an  ascent  was  termed  pii'na;  another  name  was  hoopiina; 
another  name  still  was  koo-ku,  and  still  another  name  was  aukit. 

20.  Where  a  road  passed  down  a  descent  it  was  termed  iho'na, 
or  alu,  or  ka-olo   (o!o-kaa,  to  roll  down  hill),  or  ka-lua  or  hooi- 


39 

ho'na.     The  terraces  or  stopping  places  on  a  (steep)  road  where 
people  are  wont  to  halt  and  rest  are  called  oi-o-ina. 

21.  A  (natural)  water-course  or  a  stream  of  water  was  called 
a  kahccwai  (scratch  of  water)  ;  its  source  or  head  was  called  kumu- 
zvai;  its  outlet  or  mouth  was  called  nuku-zuai.  An  (artificial) 
ditch  or  stream  of  water  for  irrigating  land  is  called  au  zvai. 
When  a  stream  mingles  with  sea  water  (as  in  the  slack  water  of 
a  creek)  it  is  termed  a  unili-wai.  A  body  of  water  enclosed  by 
land,  i.  e.,  a  lake  or  pond,  is  called  a  loko. 

NOTES    TO    CHAPTER    VII. 

(i)  Sect.  8.  A  koelc  was  a  piece  of  land  seized  by  an  alii  while 
under  cultivation  by  serf  or  peasant.  The  peasant  was  required  to  keep 
it  still  under  cultivation,  but  the  land  and  the  crops  went  to  the  alii.  The 
work  devoted  to  its  cultivation  was  called  liana  po-alima,  because  Friday 
was  the  day  generally  given  up  to  work  for  the  alii. 

(2.)  Sect.  S.  Haku-one  was  the  small  piece  of  land  under  cultivation 
by  the  peasant  which  the  konohiki  seized  for  his  own  use,  though  the 
peasant  had  to  continue  its  cultivation.  A  peasant,  for  instance,  had  six 
taro-patches ;  the  alii  appropriated  the  best  one  for  himself,  and  that  was 
called  kocle.  The  konohiki,  or  haku-aina,  took  another  for  himself  and 
that  v/as  called  haku-'one. 

(3.)  Sect  8.  The  kua-kua  was  a  broad  kuauna  or  embankment  be- 
tween two  wet  patches  which  was  kept  under  cultivation. 

(4.  Sect.  g.  I  am  informed  on  good  authority  that  a  kua-lono  was 
a  broad  plateau  between  two  vallies,  while  a  kua-lapa  was  a  narrow  ridge. 

(5)  Sect.  ii.     Wao  is  the  name  of  any  kind  of  a  wilderness  or  un- 
inhabited region,  the  abode  of  gods,  spirits  and  ghostc. 

(6)  Sect.    12.     Wao-akua.     In  this  phrase,  which  means  wilderness 
of  gods,  we  have  embodied  the  popular  idea  that  gods  and  ghosts  chiefly 
inhabit   the  waste  places  of  the  earth. 

(7)  Sect.    13.     The   Ids  or     garlands   of     beautiful     chrome-yellow 
flowers  which  the  flower  girl  of  Honolulu  on  "steamer  day"  offers  to  yott 
for  a  price,  are  from  the  iliina  or  Sida  fallax. 

(8)  Sect.    13.     Pahce,     slippery.     Probably     because  of     a   peculiar 
species  of  grass   that    grows   in    such   places. 

(9)  Sect.  15.     Kahua  is  also  the  term  used  to  denote  a  foundation. 

(10)  Sect.    18.     According  to  Lieutenant  Younghusband,   author   of 
an  interesting  book  of  travel,  entitled  "Through  the  Heart  of  a  Continent,"' 
the  word   pali  is    used  in   North    India   as    in   the   Hawaiian    Islands,   to> 
designate  a  mountain  wall  or  precipice. 

(n)  Sect.  21.  Muli  means  remainder,  and  muUwai  therefore  means 
remainder  of  the  water.  The  explanation  is  that  at  the  mouth  of  many 
Hawaiian  streams  is  a  bar  of  sand  or  mud.  At.  low  tide  water  still  re- 
mains standing  within  this  retaining  bar,  and  this  water  caused  the  whole 
stream*  to  be  called  mulhvai. 


40 
"    CHAPTER  VIII. 

CONCERNING  THE  ROCKS. 

1.  The  ancients   applied   to   various   hard,   or   mineral,   sub- 
stances the  term  pohaku f  rocks  or  stones.    A  rocky  cliff  was  called 
n  pali-pohaku;  a  smaller  boulder  or  mass  of  rock  would  be  termed 
pohaku  uuku  iho.    The  term  a-a  was  applied  to  stones  of  a  some- 
what smaller  size.    Below  them  came  iliili  or  pebbles.  When  of  still 
smaller  size,  such  as  gravel  or  sand,  the  name  one  was  applied, 
and  if  still  more  finely  comminuted  it  was  called  lepo,  dirt. 

2.  A  great  many  names  were  used  to  distinguish  the  different 
kinds  of  rocks.     In  the  mountains  were  found  some  very  hard 
rocks  which  probably  had  never  been  melted  by  the  volcanic  fires 
of  Pele.    Axes  were  fashioned  from  some  of  these  rocks,  of  which 
one  kind  was  named  uli-uii,  another  ehu-ehu.    There  were  many 
varieties. 

3.  The  stones  used  for  axes  were  of  the  following  varieties: 
ke-i,  ke-pue,  ala-mca,  kai-alii,  humu-ula,  pi-wai,  diva-Hi,  lau-kea, 
mauna.     All  of  these  are  very  hard,  superior  to  other  stones  in 
this  respect,  and  not  vesiculated  like  the  stone  called  a/a. 

4.  The  stones  used  in  making  lu-hee  for  squid-fishing  are  pe- 
culiar and  were  of    many    distinct    vareties.    Their    names  are 
hiena,  ma-heu,  hau,  pa-pa,  lae-koloa,  lei-ole,  ha-pou,  kazvau-puu, 
ma-ili,  au,  nani-nui,  ma-ki-ki,  pa-pohaku,  kaua-ula,  wai-anuu-kolc, 
hono-ke-a-a,  kupa-oa,  poli-poli,  ho-one,  no-hu,  lu-au,  wai-mano, 
hule-ia,  maka-wela. 

5.  The  stones  used  for  maika-s  were  the  ma-ka  (maka-af),  hhi- 
pa  iki-makua,  kumu-one,1  ma-ki-ki,  kumu-niao-mao,  ka-lama-ula, 
and  paa-kca.2 

6.  Volcanic  pa-hoe-hoe  is  a  class  of  rocks  that  have  been  melted 
by  the  fires  of  Pele.    Ele-ku  and  a-na}  pumice,  are  very  light  and 
porous  rocks.    Another  kind  of  stone  is  the  a-/a3  and  the  pa-ca. 

7.  The  following  kinds  of  stone  were  used  in  smoothing  and 
polishing  canoes  and  wooden  dishes,  coral  stones  (puna),  a  vesic- 
ulated stone  called  o-ahi,  o-la-i  or  pumice,  po-huehuc,  ka-wae-n<ac, 
c-i-o,  and  a-na. 

8.  The  kinds  of  stone  used  in  making  poi-pounders  were  a-la, 
lua-u,  kohe-nalo,  the  white  sand-stone  called  kum-u-one,  and  the 


41 

coral-stone  called  koa.  There  is  also  a  stone  that  is  cast  down 
from  heaven  by  lightning.  No  doubt  there  are  many  other  stones 
that  have  failed  of  mention. 

(i.)  Sect.  5.  Kamu-one:  A  white  sand-stone  composed  of  sea-sand 
It  cuts  and  works  up  well. 

(2.)  Sect  5.  Paa-kea  is  volcanic  sinter  A  maika  of  this  species  of 
stone  which  is  in  the  writer's  collection  had  been  used  as  a  fetish  or  medi- 
cine-charm. 

(3.)  Sect.  6.  A-la  is  the  hardest  and  densest  kind  of  basalt  to  be 
found  on  the  islands.  It  is  the  stone  from  which  the  best  axes  are  made. 
It  seems  unaccountable  that  Mr.  Malo  should  omit  this  most  important 
of  all  the  stones  from  his  rambling  and  very  unsatisfactory  list.  If  any 
stone  might  be  considered  to  have  escaped  the  melting  action  of  Pele's 
fires  by  reason  of  its  hardness  it  would  certainly  be  this  one. 

In  the  Maori  language  the  same  dark,  close-grained  basalt  is  named 
ka-ra  and  is  used  in  making  the  finest  axes. 


CHAPTER  IX. 

PLANTS  AND  TREES. 

.  The  ancients  gave  the  name  laau  to  every  plant  that  grows 
in  the  earth  of  which  there  are  a  great  many  kinds  (ano).  The 
name  laau  was,  however,  applied  par  eminence  to  large  trees; 
plants  of  a  smaller  growth  were  termed  laa-lau;  the  term  nahele 
(or  nahele-hele)  was  used  to  indicate  such  small  growths  as 
brush,  shrubs,  and  chapparal.  Plants  of  a  still  smaller  growth 
were  termed  weu-iveu;  grasses  were  termed  inauu. 

2.  The  pupu-kea^ive1  (same  as  pu-keaive),  another  name  for 
which  is  tHai-eli,  is  a  sort  of  brush,  nahele,  that  grows  on  the 
mountain  sides.  It  was  used  in  incremating  the  body  of  any  one 
who  had  made  himself  an  outlaw  beyond  the  protection  of  the 
tabu. 

9.  Further  down  the  mountain  grows  the  ohia  (same  as  the 
Ichua),  a  large  tree.  In  it  the  bird-catchers  practiced  their  art  of 
bird-snaring.  It  was  much  used  for  making  idols,  also  hewn  into 
posts  and  rafters  for  houses,  used  in  making  the  enclosures  about 
temples,  and  for  fuel,  also  from  it  were  made  the  sticks  to  couple 
together  the  double  canoes,  besides  which  it  had  many  other  uses. 


42 

4.  The  koa?  was  the  tree  that  grew  to  be  of  the  largest  size  in 
all  the  islands.     It  was  made  into  canoes,  surf-boards,  paddles, 
spears,  and   (in  modern  times)    into  boards    and    shingles    for 
houses.     The  koa  is  a  tree  of  many  uses.     It  has  a  seed  and  its 
leaf  is  crescent-shaped. 

5.  The  ahakca?  is  a  tree  of  smaller  size  than  the  koa.     It  is 
valued  in  canoe-making,  the  fabrication  of  poi-boards,  paddles, 
and  for  many  other  uses. 

6.  The  kawau  was  a  tree  useful  for  canoe-timber  and  for  tapa- 
logs.    The  manono  and  aiea  were  trees  that  also  furnished  canoe- 
timber. 

7.  The  kopiko  was  a  tree  that  furnished  wood  that  was  useful 
for  making  tapa-logs   (kua  kuku  kapa)  and  that  also  furnished 
good  fuel.    The  kolea  was  a  tree  the  wood  of  which  was  used  in 
making  tapa-logs  and  as  timber  for  houses.    Its  charcoal  was  used 
in  making  black  dye  for  tapa.     The  naia  was  a  tree  the  wood  of 
which  was  used  in  canoe-making.4    The  sandal-wood,  ili-ahi,  has 
a  fragrant  wood  which  is  of  great  commercial  value  at  the  pres- 
ent time.     The  naio  also  is  a  sweet-scented  wood  and  of  great 
hardness.    The  pua  is  a  hard  wood.    The  kanila  is  a  hard  wood, 
excellent  for  spears,  tapa-beaters  and  a  variety  of  other  similar 
purposes.5 

8.  The  mamane.  and  uhi-uhi  were  firm  woods  used  in  making 
the  runners  for  holua-sleds  and  spades,  o-o,  used  by  the  farmers. 
The  alani  was  one  of  the  woods  used  for  poles  employed  in  rigging 
canoes. 

9.  The  olomea  was  a  wood  much  used  in  rubbing  for  fire; 
the  ku-kui  a  wood  sometimes  used  in  making  the  dug-out  or 
canoe;  the  bark  of  its  roots,  mixed  with  several  other  things, 
was  used  in  making  the  black  paint  for  canoes,  and  its  nuts  are 
strung  into  torches  called  kn-kuiS' 

10.  The  paihi  is  a  wood  useful  as  fuel  and  in  house-making. 
It  has  a  flower  similar  to  that  of  the  Ichua  and  its  bark  is  used  in 
staining  tapa  of  a  black  color.    The  alii  is  a  solid  wood  used  for 
house  posts.    The  koaie  is  a  strong  wood  useful  as  house-timber 
and  in  old  times  used  in  making  shark  hooks. 

11.  The  ohe,  or  bamboo,  which  has  a  jointed  stem    (pona- 
pona),  was  used  as  fishing  poles  to  take  the  aku — or  any  other 
fish — and  formerly  its  splinters  served  instead  of  knives. 


43 

12.  The  zvili-wili  is  a  very  buoyant  wood,  for  which  reason  it 
is  largely  used  in  making  surf  boards  ( papa-he  e-nalu),  and  out- 
rigger floats  (ama)   for  canoes.     The  olapa  was     a  tree     from 
which  spears  such  as  were  used  in  bird-liming  or  bird-snaring 
were  obtained.     The  lama  is  a  tree  whose  wood  is  used  in  the 
construction  of  houses  and  enclosures  for   (certain)   idols.     The 
<77C'<7  is  the  plant  whose  root     supplies     the     intoxicating  drink 
(so  extensively  used  by  the  Polynesians). 

13.  The  ulu  or  bread-fruit  is  a  tree  whose  wood  is  much  used 
in  the  construction  of  the  doors  of  houses   and  the  bodies  of 
canoes.     Its   fruit  is    made    into    a  delicious  poi.7     The  ohia — 
so-called  mountain  apple — is  a  tree  with  scarlet  flowers  and  a 
fruit  agreeable  to  the  taste.    The  hawane,  or  loulu-palm,  is  a  tree 
the  wood  of  which  was  used  for  battle  spears ;  its  nuts  were  eaten 
and  its  leaves  are  now  used  in  making  hats. 

14.  The  kou  is  a  tree  of  considerable  size,  the  wood  of  which 
is  specially  used  in  making  all  sorts  of  platters,  bowls  and  dishes, 
and  a  variety  of  other  utensils.     The  milo*  and  the  pua  were 
(useful)  trees.    The  nin  —  coco-palm  —  is  a  tree  that  bears  a  deli- 
cious  nut,   besides   serving  many   other   useful   purposes.     The 
(fleshy)   stems  of  the  hapuu  fern,  and  the  tender  shoots  of  the 
a-ma-u  fern  and  the  i-i-i  fern  afforded  a  food  that  served  in  time 
of  famine. 

15.  The  wauke    is  one  of  the  plants  the  bark  of  which  is 
beaten  into  tapa?     The  ivauke  had  many  other  uses.     The  hibis- 
cus, called  hau,w  furnished  a  (light)  wood  that  was  put  to  many 
uses.     Of  its  bark  was  made  rope    or    cordage.      The  o/^-tree 
produced  a  soft  wood,  similar  to  the  kukui  (or  American  bass — 
Translator),  and  was  sometimes  used  in  making  stilts,  or  kuku- 
hiaeo. 

1 6.  The  olona  and  the  hopue  were  plants  from  whose  bark 
were  made  lines  and  fishing  nets  and  a  great  many  other  things. 
The  mamaki  and  the  maa-loa  were  plants  that  supplied  a  bark 
that  was  made  into  tapa.    The  keki  and  the  pala  fern  were  used 
as  food  in  times  of  famine.    The  (hard  leaf  stalks)  of  the  ama'n- 
ma'u  fern  were  used  as  a  stylus  for  marking  tapa  (mea  pain  hole 
kapa). 

ij.     The  ma'o  was  a  plant  whose  flower  was  used  as  a  dye  to 
colored  tapa  and  the  loin  cloths  of  the  women,  etc.  The  noni  was 


44 

a  tree  (the  bark  and  roots  of)  which  furnished  a  yellowish- 
brown  dye  (resembling  madder)  much  used  in  staining  the  tapa 
caleld  kua-uia.  Its  fruit  (a  drupe)  was  eaten  in  time  of 
famine.  The  (yellow)  flowers  of  the  ilima11  were  much  desired 
by  the  women  to  be  strung  into  leis  or  garlands. 

1 8.  The  hala — pandanus  or  screw  pine — was  a  tree  the  drupe 
of  which  was  extremely  fragrant  and  was  strung  into  wreaths. 
Its  leaves  were  braided  into  mats  and  sails.    The  ulei  was  a  tree 
whose  wood  was  highly  valued  for  its  toughness,  and  of  it  were 
made  thick,  heavy  darts — ihe-pahee — for  skating  over  the  ground 
in  a  game  of  that  name.     It  also  furnished  the  small  poles  with 
which  the  mouth  of  the  bag-net,  upena-aei,  was  kept  open.     The 
a-e  and  the  po-ola  were  trees  the  wood  of  which  was  used  in  spear- 
making.     The  wood  of  the  wala-hee  was  formerly  much  used  in 
making  a  sort  of  adze   (to  cut  the  soft  wili-ivili  wood);  it  also 
furnished  sticks  used  in  keeping  open  the  mouth  of  the  paki-kii 
net. 

19.  The  banana,  maia,  was  a  plant  that  bore  a  delicious  fruit. 
There  were  many  species  of  the  banana  and  it  had  a  great  variety 
of  uses.    The  maua  was  a  tree  suitable  for  timber  (literally  boards 
or  planks  papa).    The  haa,  ho-aiva,  hao,  and  many  other  trees  1 
have  not  mentioned  in  this  account  were  no  doubt  good  for  fuel. 
Besides  there  were  many  more  trees  that  I  have  not  mentioned. 

20.  The  pili — a  grass  much  used  for  thatching  houses — the 
koo-koo-lau — an  herb  used  in  modern  times  as  a  tea — these  and 
various  other  plants  in  the  wilderness,  such  as  the  i-e,  the  pala  fern, 
the  kupu-kupu,  mana,  akolea,  ama-u-ma'u-fern,  etc.,   etc.,   were 
termed  nahele-hele*2  i.  e.,  weeds  or  things  that  spread. 

21.  The  hono-hono,  wandering  Jew,  the  kukae-puaa,  13  the 
kakona-kona,  the  pili,  manicnie^  the  knlohia,  piiu-koa,  pili-pili- 
nla,  kaluha,  the  moko-loa,  the  alm-awa,  the  niahiki-hiki,  and  the 
kohe-kohe  were  grasses,  maun. 

22.  The  popolo,  the  pakai,  the  aiveo-weo,  nau-nau,  haio,  nena 
and  the  palula  were  cooked  and  eaten  as  greens    (luau).  The 
gourd  was  a  vine  highly  prized  for  the  calabashes  it  produced. 


45 
NOTES  ON  CHAPTER  IX. 

(2)  Sect.  4.  Koa.  In  ancient  times  the  koa  found  its  ch  chief  use 
in  making  the  canoe.  In  these  days  its  greatest  usefulness  is  found  as  a 
cabinet  wood.  It  is  capable  of  a  very  high  polish. 

(3.)  Sect.  5.  Ahakea.  It  furnished  the  material  chiefly  used  in 
making  the  carved  pieces  that  adorned  the  bow  and  stern  of  every  old- 
time  Hawaiian  canoe,  also  the  top  rail  on  the  gunwale  of  the  canoe. 

(4)  Sect.   7.     Naia        Not  for  the  body  of  the  craft,  but  in  trim- 
ming it. 

(5)  Sect.  7.     Kauila.     Kamehameha  I  armed  his  legions  with  spears 
of  kauila  wood. 

6)  Sect.  9.  Kukui.  The  Sanioan  name  for  this  tree  is  tni-tui,  to 
sew  or  to  thread  or  to  string,  as  to  string  beads  or  flowers.  Tui  is  needle 
and  tui-tui  is  to  sew  or  to  string.  The  name  of  the  tree  and  of  the 
torches  or  candles  produced  from  its  nuts,  as  indicated  in  both  the  Ha- 
waiian and  Samoan  word-forms,  was  undoubtedly  derived  from  iui,  a 
needie  or  thorn. 

(7)  Sect.    13.     Poi  in  the  great  majority  of  cases  means  the  article 
of  food   made   from  taro ;   but  the  Hawaiians  also  applied  that  name  to 
the  product  of  the  breadfruit  and  of  the  potato  as  well,   when   cooked, 
pounded,   and   mixed   with  water. 

(8)  Sect.   14.     The  inilo  like  the   kou,  made  excellent  dishes.     The 
wood   of  the  pua,  which   was  very  hard,   burned  with  a  hot  flame,   like 
hickory,   even   when  green.     Every  woodman   or  mountaineer  will  know 
what  that  means. 

(9)  Sect.  15.     Kapa  or  taf>a.     In  the  form  of  sheets  used  as  a  blan- 
ket to  cover  one  at  night,  or  as  a  toga  for  dignity  and  comfort  by  day, 
or  made  into  the  malo,  the  garment  of  modesty  of  the  men,  or  the  pa-u, 
which  was  the  garment  of  modesty  of  the  women. 

(10)  Sect.    15.     Hau.     It   was   the   favorite    wood   for '  making   fire- 
sticks,  and  was  much  used  at  handles  for  axes. 

(n)  Sect.  17.  Ilima.  At  the  present  day  it  is  cultivated  by  the 
Hawaiians. 

(12)  Sect.  20.  Nahelehele.  From  hele,  to  go?  As  to  the  derivation 
of  this  word,  in  Maori  nga-herc-hcre  means  the  forest,  not  the  creeping 
plants  in  it.  This  is  certainly  not  the  case  in  the  Hawaiian  language. 
In  Hawaiian  the  word  is  applied  to  weeds,  brush,  under-growth,  chap- 
paral,  whether  that  is  found  in  the  woods,  beneath  the  forest  trees,  in 
the  open,  standing  alone,  or  in  cultivated  fields. 

U3)  Sect.  21.  Kukac-puaa.  A  rich  and  delicate  grass,  said  to  have 
sprung  up  wherever  the  great  pig-god,  Kama-puaa,  left  his  mark.  . 

(14)  Sect.  21.  Manicnie.  A  modern  grass,  probably  introduced  by 
Vancouver  from  Mexico  or  South  America.  It  makes  a  fine  lawn  grass. 
(15)  Sect.  21.  Mukoloa.  Also  known  as  Makaloa,  a  small  rush  used 
in  making  the  famous  Niihau  paivehe  mats. 


46 

(i)  Sect.  2.  Pu-keawe.  When  a  kapu-chief  found  it  convenient  to 
lay  aside  his  dread  exclusiveness  for  a  time,  that  he  might  perhaps  mingle 
with  people  on  equal  terms  without  injury  to  them  or  to  himself,  it  was 
the  custom  for  him — and  according  to  one  authority  those  with  whom  he 
intended  to  mingle  joined  with  him  in  the  ceremony — to  shut  himself  into 
a  little  house  and  smudge  himself  with  the  smoke  from  a  fire  of  this  same 
pu-keawe.  At  the  conclusion  of  this  fumigation  a  priest  recited  the  fol- 
lowing : 

PULE    HUIKALA. 

I  Kane  ma,  laua  o  Kanaloa, 

O  kahi  ka  po, 

O  lua  ka  po, 

O  kolu  ka  po, 
5     O  ha  ka  po, 

O  lima  ka  po, 

O  ono  ka  po, 

O  hiku  ka  po, 

O  walu  ka  po, 
10     O  iwa  ka  po, 

A  umi  ka  po, 

Holo  aku  oe  i  kai, 

Noa  aku  oe  i  kai, 

Pau  ko'u  kapu  ia  oe,  Lono. 
15    A  mama.     Ua  noa  ia  Umi. 

PRAYER   FOR   A   DISPENSATION. 

To  Kane  and  his  fellow  Kanaloa, 
For  one  night, 
For  two  nights, 
For  three  nights, 
5     For  four  nights, 
For  five  nights, 
For  six  nights, 
For  seven  nights, 
For  eight  nights, 
10     For  nine  nights, 
For  ten  nights, 
You  shall  sail  out  to  sea, 
And  the  tabu  shall  not  rest  upon  you  at  sea. 
My  tabu  shall  be  done  away  with  by  you,  o  Lono ! 
15     It  is  lifted !     There  is  freedom  to  Umi ! 

(Informant  Waialeale  of  Waimanalo,  O.) 

Apropos  of  this  same  shrub,  or  small  tree  rather,  the  following  story 
has  been  communicated  to  me  (by  J.  K.  K.) 


47 

In  the  time  of  Ulu-lani,  who  was  then  the  king  in  that  part  of  Hilo — 
the  northern  part — which  was  called  Hilo  pali-ku,  a  certain  woman  caused 
him  to  be  very  angry,  so  that  he  threatened  to  put  her  to  death,  for  the 
simple  reason  that  she  had  stepped  on  his  bathing  stone.  He  was  re- 
strained from  this  purpose,  however,  by  his  kahuna,  who  had  spiritual 
insight,  as  a  makaula,  and  recognized  the  woman  to  be  of  royal  lineage. 
This  woman  had  come  down  from  the  interior  and,  reaching  the  ocean, 
went  in  to  bathe.  Having  finished  her  salt  water  bath,  she  entered  the 
river  for  the  purpose  of  cleansing  her  body  of  the  salt,  and  wishing  to 
assert  her  royal  blood,  on  coming  out  of  the  water  she  deliberately  occu- 
pied the  flat  stone  on  which  the  king  was  accustomed  to  stand  after  bath- 
ing in  the  same  stream.  When  the  king  learned  of  this  insult  he  felt 
greatly  enraged  and  determined  to  put  the  woman  to  death.  His  priest, 
however,  said  to  him,  "You  can't  kill  her  for  this."  "Why  not?"  asked 
he.  "Because  she  had  an  alii  on  her  back."  "Who  was  that  alii?"  asked 
the  king.  "It  was  Mai-eli-lani,  king  of  pupu  keawe  (ka  lani  o  pupu 
keawe.)  When  a  man  dies  what  wood  do  you  use  to  make  the  fire  to  con- 
sume his  body  with?" 

"No,  you'd  better  not  kill  that  woman,"  said  the  priest. 
"Why?"  persisted  the  king.     "As  you  know,  I  am  the  king  of  Hilo 
pali-ku,  a  native  of  the  land,  a  descendant  from  the  very  earliest  line  of 
kings  (he  kupa  au  a  he  apaakuma.)" 

"Yes,  and  for  that  very  reason,  because  you  are  an  apaakuma,  an 
autocthon,  you  will  be  put  to  death."  The  king  was  silenced  and  could 
make  no  further  answer,  because  he  knew  that  only  with  this  sort  of  wood 
was  a  human  body  reduced  to  ashes.  The  kahuna  then  repeated  the  fol- 
lowing ancient  mele : 

O  Mai-eli,  lani  o  Uli, 
O  Uli  ku  huihui  lau,  lau  o  IkuQ, 
O   Iku-lani*   naha; 
Naha  ke  poo  o  Pupu-keawe, 
5     O  Keawe  ia  a  Ka-lani-Hilo,  hilo  e  make. 
A  make!  a  make  i  ka  Hilo  pali-ku. 
Eia  la  o  Mai-eli!  he  alii  no  A, 
A  Uli!  a  make! 
A  make  o     ia  Pupu-Keawe! 
Mai-eli,  king  of  Uli, 

Uli,  the  active,  the  multiform,  offshoot  of  Iku, 
Iku,  king  of  kings  in  heaven,  broken  for  others; 
Broken  was  the  body  of  Pupu-keawe; 
5     It  is  Keawe,  king  of  Hilo  who  must  die. 
He  dies!  Lo  he  dies  in  Hilo-pali-ku! 
Here  too  is  Mai-eli,  king  of  fuel. 
Burn  Uli!     Burn  to  death! 
You  are  consumed  by  Pupu-keawe. 


48 

(*)  The  term  Iku  is  used  by  the  Nauwa  Society  in  the  modern  word 
Iku-hai.  Iku-lani,  the  ancient  word,  means  the  highest,  head  of  all. 

•'So  it  is  by  the  Mai-eli  that  1  am  tc  die  and  the  Mai-eli  is  a  king.  I 
command  that  henceforth  no  man,  woman  or  child  gather  this  shrub  on 
my  land  or  use  it  to  make  a  fire  for  common  purposes." 

Then  the  king  ordered  all  the  men  in  seven  ahupuaas  to  go  up  into 
the  mountains  and  bring  a  quantity  of  this  brush  to  make  a  fence  of.  The 
fence  when  first  made  was  called  ka  pa  o  na  Hiku.  But  they  had  great 
difficulty  in  finding  any  of  the  brush  long  enough  to  be  used  in  making  a 
fence,  and  they  had  to  go  repeatedly;  consequently  they  changed  the 
name  to  ka  pa  o  na  hiku  ai-kukae,  i.  e.,  the  fence  of  the  seven  who  eat 
dirt. 

N.  B. — It  is  not  an  uncommon  thing  for  Polynesian  yarns  to  wallow 
like  a  hog  in  the  mire  at  the  end  of  their  journey. 


CHAPTER  X. 

DIVISIONS    OF    THE    OCEAN. 

1.  The  ancients  applied  the  name  kai  to  the  ocean  and  all 
its  parts.    That  strip  of  the  beach  over  which  the  waves  ran  after 
they  had  broken  was  called  a'e-kai.1 

2.  A  little  further  out  where  the  waves    break    was    called 
poi'na-kai.2  The  name  pue-one  was  likewise  applied  to  this  place.3 
But  the  same  expressions  were  not  used  of  places  where  shoal 
water  extended  to  a  great  distance,  and  which  were  called  kai- 
kohala  (such  as  largely  prevail  for  instance  at  Waikiki). 

3.  Outside  of  the  poi-na-kai  lay  a  belt  called  the  kai-hcle-kn, 
or  kai-papau,  that  is,  water  in  which  one  could  stand,  shoal  water; 
another  name  given  it  was  kai-ohua.4 

4.  Beyond  this  lies  a  belt  called  kua-au  where  the  shoal  water 
ended;  and  outside  of  the  kua-au  was  a  belt  called  kai-au,  ho-an, 
for  this  belt  was  kai-kohala.5 

5.  Outside  of  this  was  a  belt  called  kai-uli,  blue  sea,  squid- 
fishing  sea  kai-lu-hee,  or  sea-of-the  flying-fish,  kai-malolo,  or  sea- 
of-the  opelu,  kai-opelu. 

6.  Beyond  this  lies  a  belt  called  kai-hi-aku,  sea  for  trolling 
the  aku,  and  outside  of  this  lay  a  belt  called  kai-kohola,  where 
swim  the  whales,  monsters  of  the  sea;  beyond  this  lay  the  deep 
ocean,  moana,  which  was  variously  termed  waho-lilo,  far  out  to 


49 

sea,  or  lepo,  under  ground,  or  Icwa,  floating,  or  lipo,  blue-black, 
which  reach  KaJiiki-nioe,  the  utmost  bounds  of  the  ocean. 

7.  When  the  sea  is  tossed  into  billows  they  are  termed  ale. 
The  breakers  which  roll  in  are  termed  nalu.    The  currents  that 
move  through  the  ocean  are  called  au  or  zvili-aii. 

8.  Portions  of  the  sea  that  enter  into  recesses  of  the  land  are 
kai-hee-natii,G  that  is  a  surf-swimming  region.  Another  namjB  still 
kai-o-kilo-hcc,  that  is  swimming  deep,  or  sea  for  spearing  squid,  or 
called  kai-kuono;  that  belt  of  shoal  where  the  breakers  curl  is 
called  pu-ao;  another  name  for  it  is  ko-aka. 

9.  A  blow-hole  where  the  ocean  spouts  up  through  a  hole  in 
the  rocks  is  called  a  pithi  (to  blow).  A  place  where  the  ocean  is 
sucked  with  force  down  through  a  cavity  in  the  rocks  is  called 
a  mimili,  whirlpool;  it  is  also  called  a  mimiki  or  an  aaka 

10.  The  rising  of  the  ocean-tide  is  called  by  such  names  as 
ka-pii,  rising  sea,  kai-nui,  big  sea,  kai-piha,  full  sea,  and  kai-apo,, 
surrounding  ?ea. 

11.  When  the  tide  remains  stationary,  neither  rising  nor  fall- 
ing, it  is  called  kai-kit,  standing  sea;  when  it  ebbs  it  is  called  kai- 
mokit-j  the  parted  sea,  or  kai-emi,  ebbing  sea,  or  kai-hoi,  retiring 
sea,  or  kai-make,  defeated  sea. 

12.  A  violent,  raging  surf  is  called  kai-koo.     When  the  surf 
beats  violently  against  a  sharp  point  of  land,  that  is  a  cape,  lae,  it 
is  termed  kai-ina-ka-ka-lae. 

13.  A     calm     in  the    ocean  is  termed  *a  lai  or  a  inalino  or  a 
pa-c-a-c-a  or  a  pohu. 


NOTES   ON   CHAPTER   X. 

(i)  Sect.  i.  A'e-kai.  In  the  N.  Z.  aki-tai  means  the  dash  of  the  waves. 
A  well  known  tribe,  now  extinct,  was  named  Aki-tai,  because  their  ancestor 
was  dashed  to  pieces  on  the  rocks  of  the  sea-shore.  Mr.  S.  Percy  Smith 
of  New  Zealand,  remarks  that  if  this  word  is  actually  a'c  in  the  Hawaiian, 
it  forms  an  exception  to  the  rule  of  vowel-change?.  As  stated  by  Mr. 
Smith,  this  rule  is  as  follows,  "vowels  change  in  the  Polynesian  language 
according  to  the  following  law,  a,  c,  o  form  one  series  which  may  inter- 
change without  altering  the  meaning  of  the  word.  I  and  u  form  another 
series.  Very  rarely  do  the  two  series  change  with  each  other."  The 
phrase  a'e-one  was  also  used  when  it  concerned  a  sand-beach. 


50 

(2)  Sect.  2.  Poana-kai  is  the  expression  in  the  text.  But  I  am  in- 
"formed  from  many  sources  that  poi'na-kai  is  the  correct  expression,  that 
poana-kai  is  applied  to  the  place  where  the  breakers  scoop  out  the  sand 
near  the  shore, 

(3)  Sect.  2.     Fvt-one,  sand-heap,   from  the  heaping     up  of  the  sand  by 
.the  action  of  the  waves. 

(4)  Sect.  3.     Kai-ohua.     Because  there  was  found  a   small  fish  called 
•  oliuu.     1  am  informed  it  was  also  termed  kai-o  hcc,  because  the  squid  is 

there  .speared. 

(5)  Sect.  4.     Kai-hce-nalu.     Because  there  the  rollers  from  the  ocean 
•took  head  and  it  was  there  that  the  surf-rider  lay  in  wait  for  a  big  wave 
•to  carry  him  in  on  its  back. 

(6)  Sect.   4.     Kai-kohola.      This  is   clearly  a   mistake.     Kohola   is   ap- 
plied only  to  the  shoal  water  inside  the  su.rf  where  it  reaches  out  in  a 
long  stretch  as  at  Waikiki.     (See  Sect.  2.) 


CHAPTER  XI. 
EATING  UNDER  THE  KAPU  SYSTEM. 

•i.  The  task  of  food-providing  and  eating  under  the  kapu- 
•system  in  Hawaii  nei  was  very  burdensome,  a  grievous  tax  on 
husband  and  wife,  an  iniquitous  imposition,  at  war  with  domes- 
tic peace.  The  husband  was  burdened  and  wearied  with  the 
preparation  of  two  ovens  of  food,  one  for  himself  and  a  separate 
one  for  his  wife. 

2.  The  man  first  started  an  oven  of  food  for  his  wife,  and, 
when  that  was  done,  he  went  to  the  house  mita  and  started  an 
•oven  of  food  for  himself. 

3.  Then  he  would  return  to  the  house  and  open  his  wife's 
•oven,  peel  the  taro,  pound  it  into  poi,  knead  it  and  put  it  into 
the  calabash.    This  ended  the  food-cooking  for  his  wife. 

4.  Then  he  must  return  to  mna,  open  his  own  oven,  peel  the 
taro,  pound  and  knead  it  into  poi,  put  the  mass  into  a  (separate) 
calabash  for  himself  and  remove  the  lumps.  Thus  did  he  prepare  his 
'food  (ai,  vegetable  food);  and  thus  was  he  ever  compelled  to  do 
•so  long  as  he  and  his  wife  lived. 

5.  Another  burden  that  fell  to  the  lot  of  the  man  was  thatch- 
ing the  houses  for  himself  and  his  wife ;  because  the  houses  for 

the   man  must  be  other  than  those  for  the  woman.     The  man 


51 

had  first  to  thatch  a  house  for  himself  to  eat  in    and    another 
house  as  a  sanctuary  (hciaii)  in  which  to  worship  his  idols. 

6.  And,  that  accomplished,  he  had  to  prepare  a  third  house 
for  himself  and  his  wife  to  sleep  in.     After  that  he  must  build 
and  thatch  an  eating  house  for  his  wife,  and  lastly  he  had  to  pre- 
pare a  hale  kua,  a  place  for  his  wife  to  beat  tapa  in  (as  well  as  to 
engage  in  other  domestic  occupations. — TRANSLATOR.)  While  the 
husband  was  busy  and  exhausted  with  all  these  labors,  the  wife 
had  to  cook  and  serve  the  food  for  her  husband,  and  thus  it  fell 
that  the  burdens  that  lay  upon  the  woman  were  even  heavier 
than  those  allotted  to  the  man. 

7.  During  the  days  of  religious  tabu,  wjen  the  gods  were 
specially  worshipped,  many  women  were  put  to  death  by  reason 
of  infraction  of  some  tabu.     According  to  the  tabu  a  woman 
must  live  entirely  apart  from  her  husband,  during  the  period  of 
her  infirmity ;  she  always  ate  in  her  own  house,  and  the  man  ate  in 
the  house  called  mna.     As  a  result  of  this  custom,  the  mutual 
love  of  the  man  and  his  wife  was  not  kept  warm;  the  man  might 
use  the  opportunity  to  associate  with  another  woman,  likewise 
the  woman  with  another  man.     It  has  not  been  stated  who  was 
the  author  of  this  tabu  that  prohibited  the  mingling  of  the  sexes 
while  partaking  of  food.  It  was  no  doubt  a  very  ancient  practice ; 
possibly  it  dates  from  the  time  of  Wakea;  but  it  may  be  subse- 
quent to  that. 

8.  There  is,   however,   a  tradition    accepted    by    some  that 
Wakea  himself  was  the  originator  of  this  tabu  that  restricts  eat- 
ing; others  have  it  that  it  was  initiated  by  Luhau-kapawa.     It  is 
not  certain  where  the  truth  lies  between  these  two  statements. 
No  information  on  this  point  is  given  by  the  genealogies  of  these 
two  characters,  and  every  one  seems  to  be  ignorant  in  the  mat- 
ter.    Perhaps,  however,  there  are  persons  now  living  who  know 
the  truth  about  this  matter;  if  so  they  should  speak  out. 

9.  It    is     stated    in    one    of    the    traditions  relating     to    the 
gods  that  the  motive  of  the  tabu  restricting  eating  was  the  desire 
on  the  part  of  Wakea  to  keep  secret  his  incestuous  intercourse 
with  Hoo-hokn-ka-lani.     For  this  reason  he  devised  a  plan    by 
which  he  might  escape  the  observation  of  Papa;  and  he  accord- 
ingly appointed  certain  nights  for  prayer  and  religious  observ- 
vance,  and  at  the  same  time  tabued  certain  articles  of  food  to 


52 

women.  The  reason  for  this  arrangement  was  not  communicated 
to  Papa,  and  she  incautiously  consented  to  it,  and  thus  the  tabu 
was  established.  The  truth  of  the  story  I  cannot  vouch  for. 

10.  If  it  was  indeed  Wakea  who  instituted  this  tabu  then  it 
was  a  very  ancient  one.     It  was  abolished  by  Kamchaiucha  II, 
known  as  Liholiho,  at  Kailua,  Hawaii,  on  the  third  or  fourth  day 
of  October,  1819.     On  that  day  the  tabu  putting  restrictions  on 
eating  in  common  ceased  to  be  regarded  here  in  Hawaii.    The 
effect  of  this  tabu,  which  bore  equally  on  men  and  women,  was 
to  separate   men  and  women,   husbands  and  wives  from   each 
other  when  partaking  of  food. 

11.  Certain  places  were  set  apart  for  the  husband's  sole  and 
exclusive  use;  such  were  the  sanctuary  in  which  he  worshipped 
and  the  eating-house  in  which  he  took  his  food.    The  wife  might 
not  enter  these  places     while  her     husband  was  worshipping 
or  while  he  was  eating;    nor    might    she    enter    the    sanctuary 
or  eating-house  of  another  man;  and  if  she  did  so  she  must  suf- 
fer the  penalty  of  death,  if  her  action  was  discovered. 

12.  Certain  places  also  were  set  apart  for  the  woman  alone. 
These  were  the  hale  pea,  where  she  stayed  during  her  period  cf 
monthly  infirmity — at  which  time  it  was  tabu  for  a  man  to  as- 
sociate with  his  own  wife,  or  with  any  other  woman.    The  pen- 
alty was  death  if  he  were  discovered  in  the  act  of  approaching 
any  woman  during  such  a  period.    A  flowing  woman  was  looked 
upon  as  both  unclean  and  unlucky  (haumia,  porno). 

13.  Among  the  articles  of  food  that  were  set  apart  for  the  ex- 
clusive use  of   man,  of  which  it  was  forbidden  the   woman  to   eat, 
were  pork,  bananas,  cocoanuts,  also  certain  fishes,  the  ulna,  kninn 
(a  red  fish  used  in  sacrifice),  the  w'///zi-shark,  the  sea  turtle,  the  e-a. 
(the  sea-turtle  that  furnished  the  tortoise-shell),  the  palm,  the  na- 
ia,  (porpoise),  the  whale,  the  nuao,  hahalua  hihimann,  (the  ray) 
and  the  hailepo.     If  a  woman  was  clearly  detected  in  the  act  of 
eating  any  of  these  things,  as  well  as  a  number  of  other  articles 
that  were  tabu,  which   I  have  not  enumerated,  she  was  put  to 
death. 

14.  The  house  in  which  the  men  ate  was  called  the  mna;  the 
sanctuary  where  they  worshipped  was  called  heiau,  and  it  was  a 
very  tabu  place.     The  house  in  which  the  women  ate  was  called 
the  hale  ai'na.    These  houses  were  the  ones  to  which  the  restric- 


53 

tions  and  tabu  applied,  but  in  the  common  dwelling  house,  hale 
noa,  the  man  and  his  wife  met  freely  together. 

15.  The  house  in  which  the  wife  and  husband  slept  together 
was  also  called  hale-moe.     It  was  there  they  met  and  lived  and 
worked  together  and  associated  with  their  children.    The  man, 
however,  was  permitted  to  enter  his  wife's  eating  house,  but  the 
woman  was  forbidden  to  enter  her  husband's  mua. 

1 6.  Another  house  also  was  put  up  for  the  woman  called  hale 
kuku,  the  place  where  she  beat  out  tapa-cloth  into  blankets,  into 
pans  for  herself,  malos  for  her  husband,  in  fact,  the  clothing  for 
the  whole  family  as  well  as  for  her  friends,  not  forgetting  the 
landlord  and  chiefs]  (to  whom  no  doubt  these  things  went  in  lieu 
of  rent,  or  as  presents. — TRANSLATOR.) 

17.  The  out-of-door  work  fell  mostly  upon  the  man,  while  the 
nvdoor  work  was  done  by  the  woman — that  is  provided  she  was 
not  a  worthless  and  profligate  woman. 

1 8.  I—must  mention  that,  certain  men  were  appointed  to  an 
office    in    the    service    of    the    female    chiefs    and     women     of 
high  station    which     was  termed     ai-noa.     It     was     their    duty 
to     prepare      the     food      of  these      chiefish     women     and     it 
was  permitted  them  at  all  times  to  eat  in  their  presence,  for  which 
reason  they  were   termed  ai-noa — to   eat    in    common — or  ai- 
puhiu. 


CHAPTER  XII. 

THE  DIVISIONS  OF  THE  YEAR. 

1.  The  seasons  and  months  of  the  year  were  appropriately 
divided  and  designated  by  the  ancients. 

2.  The  year  was  divided  into  two  seasons  Kau  and  'Hoo-ilo. 
Kau  was  the  season  when  the  sun  was  directly  overhead,  when 
davlight  was  prolonged,  when  the  trade-wind,  makani  noa'e,  pre- 
vailed, when  days  and  nights  alike  were  warm  and  the  vegetation 
put  forth  fresh  leaves. 

3.  Hoo-ilo  was  the  season  when  the  sun  declined  towards  the 
south,  when  the  nights  lengthened,  when  days  and  nights  were 
cool,  when  herbage  (literally,  vines)  died  away. 

4.  *  There  were  six  months  in  Kau  and  six  in  Hoo-ilo. 


54 

5.  The  months  in  Kau  were  Iki-iki,  answering  to  May,  at  which 
time  the  constellation  of  the  Pleiades — hnhni  hokn     set  at  sun- 
rise.    Kaa-ona,  answering  to  June, — in  ancient  times  this  was 
the  month  in  which  fishermen  got  their  a-ci  nets  in  readiness  for 
catching  the  opelu,  procuring  in   advance   the  sticks  to  use  in 
keeping  its  mouth  open ;  Hwa-ia-clcele.  answering  to  July,  the 
month  in  which  the  ohia  fruit  began  to  ripen ;  Mahoe-inita,  an- 
swering to  August, — this  was  the   season   when   the  ohia   fruit 
ripened  abundantly;  Mahoe-hope,     answering  to  September,  the 
time  when  the  plume  of  the  sugar-cane  began  to  unsheath  itself : 
Ikuwa,  corresponding  to  October,  which  was  the  sixth  and  last 
month  of  the  season  of  Kau. 

6.  The  months  in  Hoo-ilo  were  Wcleehu,  answering  to  Novem- 
ber, which  was  the  season  when  people,  for  sport,  darted  arrows 
made  of  the  flower-stalk  of  the  sugar-cane ;  Makalii,  correspond- 
ing to  December,  at  which  time  trailing  plants  died  down  and  the 
south-wind,  the  Kona,  prevailed ;  Kaelo,  corresponding  to  Janu- 
uary,  the  time  when  appeared  the  ennhe.1   when  also  the  vines 
began  to  put  forth  fresh  leaves ;  Kaulua,  answering  to  February, 
the  time  when  the  mullet,  anac,  spawned ;  Nana,  corresponding  to 
March,  the  season  when  the  flying-fish,  the  malolo,  swarmed  in 
the  ocean ;  Welo.  answering  to  April,  which  was  the  last  of  the 
six  months  belonging  to  Hooilo. 

7.  These  two  seasons  of  six  months  each  made  up  a  year  of 
twelve  months,2  equal  to  nine  times  forty  days  and  nights — but 
the  ancients  reckoned  by  nights  instead  of  days. 

8.  There  were  thirty  nights  and  days  in  each  month ;  sev- 
enteen of  these  days  had  compound  names  (inoa  huhui)  and  thir- 
teen had  simple  names  (inoa  pakahi)  given  to  them. 

9.  These  names  were  given  to  the  different  jiights  to  corre- 
spond to  the  phases  of  the  moon.    There  were  three  phases — ana 
— marking  the  moon's  increase  and  decrease  of  size,  namely,  ( I ) 
the  first  appearance  of  the  new  moon  in  the  west  at  evening : 

10.  (2)   The  time  of  full-moon  when  it  stood  directly  over- 
head (literally,  over  the  island)  at  midnight. 

11.  (3)    The  period    when   the   moon   was   waning,   when   it 
showed  itself  in  the  east  late  at  night.     It  was  with  reference  to 
these  three  phases  of  the  moon  that  names  were  given  to  the 
nights  that  made  up  the  month. 


12.  The  first  appearance  of  the  moon  at  evening  in  the  west 
marked  the  first  day  of  the  month.    It  was  called  Hilo  on  account 
of  the  moon's  slender,  twisted  form. 

13.  The  second  night  when  the  moon  had  become  more  dis- 
tinct in  outline  was  called  Hoaka;  and  the  third  when  its  form 
had  grown  still  thicker,  was  called  Ku-kahi;  so  also  the  foittrh 
was   called  Ku-lna.     Then  came  Ku-kolu,   followed  by  Ku-pau 
which  was  the  last  of  the  four  nights  named  Ku. 

14.  The  7th,  when   the  moon   had  grown    still    larger,   was 
called  Ole-ku-kahi;  the  8th,  Ole-ku-lua;  the  qth,  Olc-ku-kolu;  the 
loth,  Olepau*  making  four  in  all  of  these  nights,  which,  added 
to  the  previous  four,  brings  the  number  of  nights  with  compound 
names  up  to  eight. 

15.  As  soon  as  the  sharp  points  of  the  moon's  horns  were 
hidden  the  name  Huna   (hidden)   was  given  to  that  night — the 
nth.     The  1 2th  night,  by  which  time  the  moon  had  grown  still 
more  full,  was  called  Mohalu.     The  13th  night  was  called  Huay 
because   its   form   had   then  become   quite   egg-shaped    (hua   an 
egg)  ;  and  the  I4th  night,  by  which  time  the  shape  of  the  moon 
had  become  distinctly  round,  was  called  Akua  (God),  this  being 
the  second  night  in  which  the  circular  form  of  the  moon  was 
evident. 

16.  The  next  night,  the  I5th,  had  two  names  applied  to  it.   If 
the  mocn  set    before    daylight    ke  ao  ana — it    was    called  hoktt 
palemo,  sinking  star,  -but  if  when  daylight  came  it  was  still  above 
the  horizon  it  was  called  hokn  Hi,  stranded  star. 

17.  The  second  of  the  nights  in  which  the  moon  did  not  set 
until   after   sunrise — i6th — was   called   Mahea-lani.      When    the 
moon's  rising  was  delayed  until  after  the  darkness  of  night  had  set 
in,  it  was  called  Kulna,  and  the  second  of  the  nights  in  which  the 
moon  made  its  appearance  after  dark  was  called  Laau-ku-kahi 
(i8th)  ;  this  was  the  night  when  the  moon  had  so  much  waned 
in  size  as  to  again  show  sharp  horns. 

1 8.  The    i Qth   showed   still    further   waning   and   was   called 
Laau-ku-lua;  then    came  Laau-pan    (2Oth),    which   ended    this- 
group  of  compound  names,  three  in  number.     The  name  given  to 
the  next  night  of  the  still  waning  moon  was  Olc-ku-kahi.     Then 
in  order  came  Olc-ku-lua  and  Olc-pau,  making  three  of  this  set 
of  compound  names,  (2ist,  22d  and  23rd). 


56 

ig.  Still  further  waning,  the  moon  was  called  Kaloa-ku-kahi; 
then  Kaloa-kn-lna;  and  lastly,  completing  this  set  of  compound 
names,  three  in  number,  Kaloa-pan,  (24th,  25th  and  26th). 

20.  The  night  when  the  moon  rose  at  dawn  of  day   (27th) 
was  called  Kane,  and  the  following  night,  in  which  the  moon  rose 
only  as  the  day  was  breaking  (28th),  was  called  Lono.     When 
the  moon  delayed  its  rising  until  daylight  had  come  it  was  called 
Mauli — fainting;4  and  when  its  rising  was  so  late  that  it  could 
no  longer  be  seen  for  the  light  of  the  sun,  it  was  called  Muku — 
cut  off.     Thus  was  accomplished  the  thirty5  nights  and  days  of 
the  month. 

21.  Of  these  thirty  days  some  were  set  apart  as  tabu,  to  be 
devoted  to  religious  ceremonies  and  the  worship   of  the  gods. 
There  were  four  tabu-periods  in  each  moon. 

22.  The  first  of  these  tabu-periods  was  called  that  of  Ku,  the 
second  that  of  Hua,  the  third  that  of  Kaloa  (abbreviated  from 
Kana-loa),  the  fourth  that  of  Kane. 

23.  The  tabu  of  Ku  included  three  nights ;  it  was  imposed  on 
the  night  of  Hilo  and  lifted  on  the  morning  of  Kulua.    The  tabu 
of  Hua  included  two  nights ;  it  was  imposed  on    the    night  of 
Mohalu  and  lifted  on  the  morning  of  Akua.     The  tabu  of  Kaloa 
included  two  nights;  it  was  imposed  on  the  night  of  Ole-pau 
and  raised  on  the  morning  of  Kaloa-kn-lua.     The  tabu  of  Kane 
included  two  nights;  being  imposed  on  the  night  of  Kane  and 
lifted  on  the  morning  of  Mauli. 

24.  These  tabu-seasons  were  observed  during  eight  months 
of  the  year,  and  in  each  year  thirty-two6  days  were  devoted  to  the 
idolatrous  worship  of  the  gods. 

25.  There  were  now  four  months  devoted  to  the  observances 
of  the  Makahiki,  during  which  time  the  ordinary  religious  cere- 
monies were  omitted,  the  only  ones  that  were  observed  being 
those   connected   with   the  Makahiki    festival.     The    prescribed 
rites  and  ceremonies  of  the  people  at  large  were  concluded  in  the 
month  of  Mahoe-hope.    The  keeoers  of  the  idols,  however,  kept  up 
their  prayers  and  ceremonies  throughout  the  year. 

26.  In  the  month  of  Ikuwa  the  signal  was  given  for  the  ob- 
servance of  Makahiki,  at  which  time  the  people  rested  from  their 


57 


prescribed  prayers  and  ceremonies  to  resume  them  in  the  month 
of  Kau-lua.  Then  the  chiefs  and  some  of  the  people  took  up  again 
their  prayers  and  incantations,  and  so  it  was-  during  every  period 
in  the  year. 


NOTES   ON    CHAPTER   XII. 


(r)    Sect  6.     Enuhc,  a  worm  very  destructive  to  vegetation. 

(3)  Sect.    14.     Ole-kii-hau  is  the  full  and  correct  orthography,  the  one 
also  given  by  W.  D.  Alexander  in  his  History,  p.  315. 

(4)  Sect.  20.     Mauli.     "To  faint  in  the  light  of  the  sun." — Tennyson. 

DIVISIONS   OF  THE   MAKAHIKI. 

(2)  Sect.  7.  There  were  considerable  differences  in  the  nomenclature  of 
the  months  and  divisions  of  the  year  of  the  Hawaiian  people.  The  differ- 
ences attached  to  the  different  islands,  as  will  be  seen  by  reference  to  the 
following  table : 

MONTHS  AND  OTHER  DIVISIONS  OF  THE  HAWAIIAN 

YEAR. 


HAWAII. 

MOLOKAI. 

OAHU. 

f     1.  Welehu....  Nov 
o         2.  Makalii   ...  Dec 
fl    j     3,  Kaelo        .  .  Jan 
§   1     4.  Ka'u-lua,...Peb 
H          5,  Nana  Mar 
6.  Welo    Apr 
7,  Ikiiki  May 
8.  Kaaona    .  .  .June 
9,  Hina-ia-eleele 
§  -{           July 
^        10.  Mahoe  mua.Aug 
1    11,  Mahoe-hope.  Sept 
L  12,  Ikuwa    .  .    ..Oct 

1.  Ikuwa 
2.  Hina-ia  eleele 

3.  Welo...'...'.. 

Jan 

Feb 
Mar 
A  pi- 
May 
June 
July 
Aug 
Sept 
Oct 
Nov 
Dec 

1    Nana  Jan 
2.  Welo  Feb 
3,  Ikiiki  Mar 
4.  Kaaona  Apr 
5,  Hina-ia-eleele. 
May 

4,  Makalii  
5    Kaelo 

6,  Ka'u-lua  .  .   . 
7.  Nana    
8   Ikiiki 

6.  Mahoe-mua..  June 
7.  Mahoe-hope.  July 
8.  Ikuwa  Aug 
9.  Welehu  Sep 
10,  Makalii  Oct 
11.  Kaelo.       .  .  -Nov 
12.  Ka'ulua   ...Dec 

9,  Kaaona  
10.  Hili-na-ehu  .  . 
11,  Hili-na-ma.  .  . 
12,  Welehu 

KAUAI. 


1.  Ikuwa    ....  Apr 

2.  Welehu May 

3.  Kaelo     June 

4.  Ikiiki.         ...July 

5.  Hina-ia-eleele. 

Aug 

6.  Mahoe-mua  .Sept 

7.  Mahoe-hope  .Oct 

8.  Hili-na-ma.  ..Nov 

9.  Hili-nehu.  ...Dec 

10.  Hili-o-holo..  Jan 

11.  Hili  o-nalu . .  Feb 

12.  Huki-pan.  ...Mar 


The  year  was  divided  into  two  seasons,  Mahoe- 
mua  and  Mahoe  hope.  1  he  former  included  the 
six  months  from  the  beginning  of  Ikuwa,  corres- 
ponding to  April,  to  the  end  of  Mahoe-mua,  cor- 
responding to  September.  Mahoe-hope  included 
the  other  six  months  of  the  year.  My  informant 
obtained  this  statement  from  an  old  man  of  Wai- 
mea,  Kauai,  who  was  a  famous  Kaka-olelo. 


58 
HAWAIIAN  NAMES  OF  MONTHS. 

FROM  W.  D.  ALEXANDER'S  HISTORY. 


1.  Makalii  Nov.  . 

Dec 

After  considering1  this  radical   diversity  that 

2.  Kaslo    ....   Dec.. 
3.  Kaultia  Jan.  . 

Jan 
Feh 

obtained  among  the  peoples  of  the  different 
islands  that  made  up  the  Haw  iian  group  as 

4.  Nana  Feb.  . 

Mar 

to   the  nomenclature  of  the   divisions,    and 

5.  Welo.  Mar.  . 

Apr 

the  initial  point,  of  the  year,   it  would  seem 

6.  Ikiiki  Apr.. 
7.  Kaaona  ....  May  .  . 
8.  Hinaieleele.  June  . 

May 
June 
July 

as   if  the  only  generalized   statement   that 
could   be  made  in   regard  to  it  was   that  it 
was  divided  into  twelve  months. 

9.  Hilinaehu  .  .July  . 

Aug 

10,  Hilinama  .  .  Aug  .'  .  . 

Sept 

11.  Ikuwa  Sept.. 

Oct 

1'2.  Welehu  .  .  .  .  Oct 

Nov 

(5)  Sect.  20.  The  Hawaiians  evidently  hit  upon  the  synodic  month 
and  made  it  their  standard.  Their  close  approximation  to  it  can  not  fail 
to  inspire  respect  for  the  powers  of  observation  and  the  scientific  faculty 
cf  the  ancient  Hawaiians.  It  was  an  easy  matter  to  eke  out  the  reckoning 
by  omitting  the  last  day  in  every  other  month,  the  synodic  lunar  month 
being  29%  days. 

NAMES  OF  THE  DAYS  IN  TBE  MONTH. 


( 

1.  Hilo. 

16.  Mahea-lani. 

The  KU  tabu.     1 

2,  Hoaka. 

17.  Ku-lua. 

I 

3.  Kukahi. 

18  Laau-ku-kahi. 

4.  Ku-luH. 

19.  Laau-ku-lua. 

5.  Ku-kolu. 

20.  Laau-pau 

6.  Ku-pau. 

21.  Ole-ku-kahi. 

7.  Ole  ku-kahi. 

22.  Ole-ku-lua. 

8.  Ole-ku-lua.    The  KAN  ALGA  or 

j  23.  Ol^-rau 

9.  Ole-ku-kolu.     KALOA  tabu. 

\  24  Kaloa-ku-kahu 

10.  Ole-pau. 

25.  Kalo-ku-lua, 

11.  Huna. 

26  Kaloa-pau. 

The  HUA  tabu,  j 

12.  Mohalu.     The  KANE  tabu. 
13.  Hua. 

j  27.  Kane 
(  28  Lono. 

14  Akua. 

29.  Mauli. 

15  Hoku. 

30.  Muku. 

As  if  to  prove  that  even  on  the  same  island  there  might  be  more  than 
one  nomenclature,  a  Hawaiian  well  skilled  in  the  ancient  lore  of  his  coun- 
try (Kaunamano)  gives  me  the  following  list  of  months  in  the  Hawaiian 
year: 


HOOILO. 


MAKALII. 


1.  Ikuwn Oct -Nov 

2.  Ka-ulua Nov- Dec 

3.  Nana  Dec-Jan 

4.  Welo  Jan-Feb 

5.  Ikiiki Feb-Mar 

6.  Kaaona Mar- Apr 

7.  Mahoe-mua  .  .Apr-May 

8.  Mahoe-hope.  .May- June 

9.  Hina-ia-eleele..June  July 


10.  Welehu., 

11.  Makalii 

12.  Kaelo.. 


.  July- Aug 
.  Aug-Sept 
.  Sept-Oct 


Ikuwa — The  noisy  month,  clam- 
or of  ocean,  thunder,  storm. 

Ka-ul'ut — The  two  stars  called 
Ka-ulua  then  rose  in  the  East. 

Nana — The  young  birds  then 
stir  and  rustled  about  (wma- 
nn)  in  their  nests  and  coverts. 

Well) — The   leaves   are  torn   to 

|     shreds  by  the  enuJif. 

— Warm  and  sticky   from 
shut   up   in  doors,   by 
weather. 

Kaaonn.—  (D  r  y)  a  u  g  a  r-cane 
flower-stalks  etc..  put  away 
in  the  top  of  the  house  have 
now  become  very  d  y. 


59 


An  old  woman  of  Kipahulu,  Maui,  gives  me  the  following  as  the 
names  of  the  months  of  the  Hawaiian  year  according  to  Maui -nomencla- 
ture : 


1.  Ikuwa  She  volunteered   the    information    that    each 

2   Welehu  month  had  thirty  days,  save  that  four  months, 

3.  Maknlii  two  in  Hooilo  and  two  in  Kau,  had  thirty-one 

4.  Kaelo  days    apiece,   thus   giving   three-hundred   and 

5.  Ka-ulua  sixty  four  days  in  each  year.    This  is  the  first 

6.  Nana  time  I  have  heard  this  important  statement 

7.  Welo  made  by  a  Hawaiian.     The  name  of  thh  intel- 

8.  Ikiiki  ligent  old  lady,  whose  neck  and  head,  when  I 

9.  Kaaona  called  upon  her,  were  encircled  with  fillets  of 
10  Hina-ia-eleele  ti  leaf,  deserves  to  be  recorded— Nawahineelua, 

11.  Hili-nehu  of  Kipahulu,  Maui,  the  place  where  the  hero 

12.  Hili-na-ma  Laka  made  the  canoe  in  which  to  sail  in  search 

of  his  father's  bones.    I  omitted  to  f-tate  that 

the  four  supplementary  days  were  called  na  Mahoe,  the  twins.  Ikuwa  was 
the  same  as  January.  Whether  by  this  she  meant  merely  that  it  was  the 
first  month  in  the  year,  or  that  its  place  in  the  seasons  was  the  same  as  that 
of  January  I  could  not  make  out. 


The  above  statement  cannot  be  correct,  for  such  months  would  not 
be  lunar  months,  and  the  days  would  not  correspond  to  the  phases  of  the 
moon. 

(6)  Sect.  24.     The  arithmetic  of  this  calculation  is  all  out.     By  refer- 
ring to  the  table  showing  the  days  of  the  month  and  the  tabu  periods  it 
will  be  seen  that  there  were  nine  tabu  days  in  each  month.     There  must 
have  been  therefore  seventy-two   regular  or   canonical   fast-days  in   each 
year,  not  to  mention  the  days  appointed  from  time  to  time  by  the  king  or 
priests. 

(7)  Sect.  20.     In  considering  the  ancient  Hawaiian  calendar,  it  must 
be  remembered  that  the  synodical  lunar  month  equals  29.53  days.    Hence 
it  is  necessary  in  any  calendar  based  upon  the  moon's  phases  to  reckon 
alternately  29  and  30  days  to  a  month,  which  was  done  by  the  Hawaiians, 
as  is  correctly  stated  in  Dibble's  history,  p.   108.     For  the  night  of  Hilo 
always  had  to  coincide  with  the  first  appearance  of  the  new  moon  in  the 
west,  and  that  of  Akua  or  Hoku  with  the  full  moon. 

Again,  as  twelve  lunar  months  fall  about  eleven  days,  (more  exactly 
10.875  days),  short  of  the  solar  year,  it  was  necessary  to  intercalate  three 
lunar  months  in  the  course  of  eight  years,  in  order  to  combine  the  two 
reckonings,  as  was  done  by  the  ancient  Greeks. 

To  intercalate  four  days  in  each  year,  as  stated  by  the  old  lady  of 
Hana  mentioned  above,  or  five  days  at  the  Makahiki  festival,  as  suggested 
by  Mr.  Fornander,  would  have  wholly  disarranged  their  monthly  calendar, 
so  that  the  names,  of  the  several  days  would  no  longer  have  corresponded 
to  the  varying  phases  of  the  moon.  Besides,  the  shortage  of  the  so-called 
lunar  year,  which  had  to  be  made  up,  was  not  four  or  five  but  eleven  days, 
so  that  'neither  of  the  above  explanations  meets  the  case. 


60 

The  Polynesian  year,  as  stated  by  Ellis,  Fornander,  Moerenhout  and 
others,  was  regulated,  by  the  rising  of  the  Pleiades,  as  the  month  of  Ma- 
kalii  began  when  that  constellation  rose  at  sunset,  i.  e.  about  Nov.  20th. 
The  approximate  length  of  the  solar  year  was  also  well  known  to  the  an- 
cient Hawaiians. 

The  fact  that  they  did  intercalate  a  month  about  every  third  year,  is 
well  established,  but  we  are  still  in  the  dark  as  to  what  rule  was  followed 
by  their  astronomers  (Kilo-hoku)  and  priests,  and  what  name  was  given 
to  the  intercalary  month. 

Mr.  Dibble's  statement  is  that  the  "twelve  lunations  being  about  eleven 
days  less  than  the  sidereal  year,  they  discovered  the  discrepancy,  and  cor- 
rected .their  reckoning  by  the  stars.  In  practice  therefore  the  year  varied, 
there  being  .sometimes  twelve  and  sometimes  thirteen  lunar  months"  (in 
a  year.) 

The  Tahitians  had  names  for  thirteen  months,  but,  as  Mr.  Ellis  states, 
"in  order  to  adapt  the  moons  to  the  same  seasons,  the  moon  generally 
answering  to  March,  or  the  one  occurring  about  July,  is  generally  omit- 
ted." 

The  method  referred  to  above  of  intercalating  three  moons  in  every 
eight  years  would  cause  an  excess  of  one  moon  in  145  years. 

By  the  Metonic  cycle,  however,  according  to  which  seven  moons  are 
intercalated  in  every  nineteen  years,  the  excess  is  only  2h.  4m.  335.  in  a 
cycle,  which  .would  amount  to  one  day  in  220  years. 

W.  D.  ALEXANDER 

(8)  Sect.  7.  I  am  informed  (by  O.  K.  Kapule  of  Kaluaaha,  Molokai) 
that  on  the  island  of  Molokai  the  vear  was  divided  into  three  seasons, 
Maka-lii,  Kau,  and  Hoo-ilo.  Maka-lii  was  so  termed  because  the  sun  was 
then  less  visible,  being  obscured  by  clouds  and  the  days  were  shortened. 
Kau  was  so  named  because  then  tapa  could  be  spread  out  to  dry  with 
safety,  kau  ke  kapa,  and  kau  ka  hoe  a  ka  lawaia.  Hoo-ilo  meant  change- 
able. 

Makalii  the  period  included  the  first  month  of  the  year  I-kuwa,  cor- 
responding to  January.  It  was  so  named  from  the  frequent  occurrence 
of  thunder-storms.  Wa-zva  to  reverberate,  to  stun  the  ear.  Hina-ia- 
elccle,  the  second  month  of  the  year,  corresponding  to  our  February,  so 
called  from  the  frequent  overcasting  and  darkening — cleele — of  the 
heavens.  3rd.  IVelo  (March),  so  named  because  the  rays  of  the  sun 
then  began  to  shoot  forth — wclo  more  vigorously.  4th.  Maka-lii,  April, 
,vbich  ended  the  season. 

Then  came  tbe  season  called  Kau,  made  up  of  the  5th  month  Ka-elo, 
May,  so  named  by  the  farmers  because  the  potatoes  burst  out  of  the  hill, 
or  overflowed  from  the  full  basket  (ua  piha  ka  hokco  a  kaelo  mazvaho)  ; 
Kau-lua,  the  6th  month,  corresponding  to  June,  so  called  from  coupling 
two  canoes  together — kau-lua.  7th,  Natia,  July,  so  called  from  the  fact 
that  a  canoe  then  floated— nan  a,  lana— quietly  on  the  calm  ocean.  8th, 
Iki  iki  (August)  the  hot  month  (ikiki,  or  i'kiiki,  hot  and  stuffy.) 


61 

Then  came  Roo-ilo,  the  changeable  season,  made  up  of  Kaa-ona  (Sept.) 
so  called  because  then  the  sand-banks  began  to  shift  in  the  ocean.  Ona 
is  said  to  be  another  word  for  one,  sand ;  Hilinehu  or  Hili- 
na-ehu,  October,  so  named  from  the  mists,  ehn,  that  floated  up  from  the 
sea.;  Hili-na-nia  (November)  so  called  because  it  was  necessary  to  keep 
the  canoes  well  lashed  (hili}.  Closing  with  Welehu,  (December)  so 
named  from  the  abundance  of  ashes  (lehu)  that  were  to  be  found  in  the 
fireplaces  at  this  time.  Other  variations  might  be  mentioned.  The  names 
as  given  by  Malo  do  not  represent  the  usage  on  all  the  islands. 


CHAPTER  XIII. 

THE   DOMESTIC  AND   WILD  ANIMALS. 

1.  It  is  not  known  by  what  means  the  animals  found  here  in 
Hawaii  reached  these  shores,  whether  the  ancients  brought  them, 
whether  the  smaller  animals  were  not  indigenous,  or  where  indeed 
the  wild  animals  came  from. 

2.  If  they  brought  these  little  animals,  the  question  arises  why 
they  did  not  also  bring  animals  of  a  larger  size. 

3.  Perhaps  it  was  because  of  the  small  size  of  the  canoes  in 
which  they  made  the  voyage,  or  perhaps  because  they  were  panic- 
stricken  with  war  at  the  time  they  embarked,  or  because  they  were 
in  fear  of  impending  slaughter,  and  for  that  reason  they  took  with 
them  only  the  smaller  animals. 

4.  The  hog1  was  the  largest  animal  in  Hawaii  nei.     Next  in 
size  was  the  dog;  then  came  tame  fowls,  animals  of  much  smaller 
size.    But  the  wild  fowls  of  the  wilderness,  how  came  they  here? 
If  this  land  was  of  volcanic  origin,  would  they  not  have  been  de- 
stroyed by  fire? 

5.  The  most  important  animal  then  was  the  pig  (puaa),  of 
which  there  were  many  varieties.    If  the  hair  was  entirely  black, 
it  was  called  hiwa  paa;  if  entirely  white,  haole ;  if  it  was  of  a 
brindled  color  all  over,  it  was  elm;  if  striped  lengthwise,  it  was 
olomea. 

6.  If  reddish  about  the  hams  the  pig  was  a  hulu-izvi;  if  whitish 
about  its  middle  it  was  called  a  hahei;  if  the  bristles  were  spotted, 
the  term  kiko-kiko  was  applied. 

7.  A  shoat  was  called  poa  (robbed)  ;  if  the  tusks  were  long  it 
was  a  pu.-ko'a.    A  boar  was  termed  kea,2  a  young  pig  was  termed 
ohi. 


62 

8.  Likewise  in  regard  to  dogs,  they  were  classified  according 
to  the  color  of  their  hair ;  and  so  with  fowls,  they  were  classified 
and  named  according  to  the  character  of  their  feathers.     There 
wre  also  wild  fowl. 

9.  The  names  of  the  wild  fowl  are  as  follows,  the  ncne  (goose, 
Bernicla  Sandviccnsis).  The  nene,  which  differs  from  all  other 
birds,  is  of  the  size  of  the  (muscovy)  duck,  has  spotted  feathers, 
long  legs  and  a  long  neck.    In  its  moulting  season,  when  it  comes 
down  from  the  mountains,  is  the  time  when  the  bird-catchers  try 
to  capture  it  in  the  uplands,  the  motive  being  to  obtain  the  feathers, 
which  are  greatly  valued  for  making  kahilis.     Its  body  is  excel- 
lent eating. 

10.  The  alala  (Corpus  hazvaiiensis)  is  another  species,  with  a 
smaller  body,  about  the  size  perhaps  of  the  female  of  the  domes- 
tic fowl.    Its  feathers  are  black,  its  beak  large,  its  body  is  used  for 
food.     This  bird  will  sometimes  break  open  the  shell  of  a  water- 
gourd  (hue-ivai).  Its  feathers  are    useful  in  kahili-making.  This 
bird  is  captured  by  means  of  the  pole  or  of  the  snare. 

11.  The  puco,  or  owl,  (Brachyotus  gaUapagoensis)  and  the  io 
resemble  each  other;  but  the  pueo  has  the  larger  head.     Their 
bodies     are     smaller     in     size     to     that     of     the     alala.     Their 
plumage  is  variegated  (striped),  eyes  large  (and  staring),  claws 
sharp  like  those  of  a  cat.     They  prey  upon  mice  and  small  fowl. 

Their  feathers  are  worked  into  kahilis  of  the  choicest  descriptions. 
The  pueo  is  regarded  as  a  deity  and  is  worshipped  by  many. 
These  birds  are  caught  by  menas  of  the  bird-pole  (kia) t  by  the 
use  of  the  covert,3  or  by  means  of  the  net.4 

12.  The  nwho  is  a  bird  that  does  not  fly,  but  only  moves  about 
in  thickets  because  its  feathers  are  not  ample  enough  (to  give  it 
the  requisite  wing-power).     It  has  beautiful  eyes.     This  bird  is 
about  the  size  of  the  alala;  it  is  captured  in  its  nesting-hole  and  its 
flesh  is  used  as  food.     This  bird  does  not  visit  (or  swim  in)  the 
sea,  but  it  lives  only  in  the  woods  and  coverts,  because  (if  it  went 
into  the  ocean),  its   feathers   would  become  heavy  and   water- 
soaked. 

13.  I  will  not  enumerate  the  small  wild  fowl,  some  of  them 
of  the  size  of  young  chickens,  and  some  still  smaller:  the  o-u  is  as 
large  as  a  small  chicken,  with  feathers  of  a  greenish  color;  it  is 
delicious  eating  and  is  captured  by  means  of  bird-lime. 


63 

14.  Another  bird  is  the  oinao,  in  size  about  like  the  o-u.     Its 
feathers  are  black,  it  is  good  eating  and  is  captured  by  means  of 
bird-lime  or  with  the  snare. 

The  o-o  and  the  inaino  are  birds  that  have  a  great  resemblance 
to  each  other.  They  are  smaller  than  the  o-u,  have  black  feathers, 
sharp  beaks,  and  are  used  as  food.  Their  feathers  are  made  up 
into  the  large  royal  kahilis.  Those  in  the  axillae  and  about  the  tail 
are  very  choice,  of  a  golden  color,  and  are  used  in  making  the 
feather  cloaks  called  ahu-itla  which  are  worn  by  (the  aliis  as  well 
as  by)  warriors  as  insignia  in  time  of  battle  (and  on  state  occa- 
sions of  ceremony  or  display. — TRANSLATOR.)  They  were  also  used 
in  the  making  of  leis  (necklaces  and  wreaths)  for  the  adornment 
of  the  female  chiefs  and  women  of  rank,  and  for  the  decoration 
of  the  makahiki-idol.  (See  Chap.  XXXVI.)  These  birds  have 
many  uses,  and  they  are  captured  by  means  of  bird-lime  and  the 
pole. 

15.  The  i-i-ivi — the  feathers  of  this  bird  are  red,  and  used  in 
making  ahu-ula.     Its  beak  is  long  and  its  flesh  is  good  for  food. 
It  is  taken  by  means  of  bird-lime.     The  apa-pane  and  the  akihi- 
polcna  also  have  red  feathers.    The  ula  is  a  bird  with  black  feath- 
ers, but  its  beak,  eyes,  and  feet  are  red.  It  sits  sidewise  on  its 
nest  (he  pnnana  inoc  aoao  kona).    This  bird  is  celebrated  in  song. 
While  brooding  over  her  eggs  she  covered  them  with  her  wings, 
but  did  not  sit  directly  over  them.    The  u-a  is  a  bird  that  resem- 
bles the  o-u.     The  a-fro-hc-kohc  is    a    bird    that    nests    on  the 
ground. 

The  mu  is  a  bird  with  yellow  feathers. 

The  oma-kihi  and  akihi-a-loa  have  yellow  plumage;  they  arc 
taken  by  means  of  bird-lime.  Their  flesh  is  fine  eating. 

16.  The  cle-paio5  (chasiempis)  :  this  bird  was  used  as  food. 

The  i-ao  resembles  the  moho ;  in  looking  it  directs  its  eyes  back- 
wards. In  this  list  comes  the  kaka-zvahie  (the  wood-splitter). 
The  ki  is  the  smallest  of  these  birds.  They  all  have  their  habitat 
in  the  woods  and  do  not  come  down  to  the  shore. 

17.  The   following  birds   make  their  resort  in  the  salt  and 
fresh  water-ponds.     The  alae  (mud-hen,     Gallinula     chloropus) 
has  blue-black  feathers,  yellow  feet,  red  forehead, — but  one  species 
is  white  about  the  forehead  (Fulica  alae.)     This  bird  is  regarded 
as  a  deity,  and  has  many  worshippers.     Its  size  is  nearly  that  of 


64 

the  domestic  fowl,  and  its  flesh  is  good  eating  (gamey,  but  very 
tough).  Men  capture  it  by  running  it  down  or  by  pelting  it  with 
stones. 

18.  The  koloa  (muscovy  duck,  Anas  superciliosa],  has  spotted 
feathers,  a  bill  broad  and  flat,  and  webbed  feet.    Hunters  take  it 
by  pelting  it  with  stones  or  clubbing  it.     It  is  fine  eating.     The 
oukun,  (heron,  Ardea  sacra},  has  bluish  feathers  and  a  long  neck 
and  beak.     In  size  it  is  about  the  same  as  the  pueo,  or  owl.  This 
bird  makes  great  depredations  by  preying  upon  the  mullet    (in 
ponds.)     The  best  chance  of  capturing  it  would  be  to  pelt  it  with 
stones. 

19.  The  kukuluaeo  (stilts — one  of  the  waders),  has  long  legs 
and  its  flesh  is  sweet.     It  may  be  captured    by   pelting  it  with 
stones. 

The  kioea  (one  of  the  waders)  is  excellent  eating. 

The  kolea  (plover,  Charadrius  fitlvus).  It  is  delicious  eating.  In 
order  to  capture  it,  the  hunter  calls  it  to  him  by  whistling  with 
his  fingers  placed  in  his  mouth,  making  a  note  in  imitation  of  that 
of  the  bird  itself. 

20.  The  following  birds  are  ocean-divers  (lutt-kai)  :  The  ua-n 
(Procellaria  alba).  Its  breast  is  white,  its  back  blue-black;  it  has 
a  long  bill  of  which    the  upper    mandible    projects    beyond  the 
lower.     It  is  delicious  eating.     Its  size  is  that  of  the  io.     The 
kikif  the  ao  and  the  lio-lio  resemble  the  uau,  but  their  backs  are 
bluish.    Their  flesh  is  used  as  food.    They  are  captured  with  nets 
and  lines. 

21.  The  o-u-o-u:     This  bird    is  black    all  over;  il    is    of    a 
smaller  size  than  the  uau  and  is  fair  eating ;  it  is  caught  by  means 
of  a  line.     The  puha-aka-kai-ea  is  smaller  than  the  o-u-o-u ;  its 
breast  is  white,  its  back  black;  it  is  caught  with  a  net  and  is  good 
for  food. 

22.  The  koae  (tropic  bird,  "boatswain  bird,"  "marlin  spike," 
Phaeton  riibicauda).  This  bird  is  white  (with  a  pinkish  tinge)  all 
over ;  it  has  long  tail-feathers  which  are  made  into  kahilis ;  it  is  of 
the  same  size  as  the  u-a-n,  and  is  fit  for  food  (very  fishy).    The 
o-i-o  (Anous  stolidtis)  has  speckled  feathers  like  the  ne-ne ;  it  is 
of  the  same  size  as  the  u-a-n  and  is  good  eating.     All     of  these 
birds  dwell  in  the  mountains  by  night,  but  during  the  day  they 
fly  out  to  sea  to  fish  for  food. 


65 

23.  I  will  now  mention  the  birds  that  migrate  (that  are  of  the 
firmament,  inai  ke  leiva  men  lakou.)   The  ka-npu:     Its  feathers 
are  black  throughout,  its  beak  large,  its  size  that  of  a  turkey. 

The  na-n-ke-wai  is  as  large  as  the  ka-upu.  Its  front  and  wings 
are  white,,  its  back  is  black.  The  a  is  as  large  as  the  ka-u-pu,  its 
feathers  entirely  white.  The  moli  is  a  bird  of  about  the  size  of 
the  ka-u-pu.  The  iiva  is  a  large  bird  of  about  the  size  of 
the  ka-u-pu:  its  feathers,  black  mixed  with  gray,  are  used  for 
making  kahilis.  The  plumage  of  these  birds  is  used  in  decorating 
the  Makahiki  idol.  They  are  mostly  taken  at  Kaula  and  Nihoa, 
being  caught  by  hand  and  their  flesh  is  eaten.  The  noio  is  a  small 
bird  of  the  size  of  the  plover,  its  forehead  is  white.  The  kola 
(Sterna  panaya)  resemble  the  noio.  These  are  all  eatable,  they  are 
sea-birds. 

24.  The  following  are  the  flying  things    (birds,  manu)   that 
are  not  eatable :  the  o-pea-pea  or  bat,  the  pinao  or  dragon-fly,  the 
okai  (a  butterfly),  the  lepc-lepe-ahina  (a  moth  or  butterfly),  the 
pn-lcle-hiia  (a  butterfly),  the  nalo  or  common  house-fly,  the  nalo- 
paka  or  wasp.     None  of  these  creatures  are  fit  to  be  eaten.  The 
nhini  or  grasshopper,  however,  is  used  as  food. 

25.  The  following  are  wild  creeping  things :  the  mouse  or  rat, 
(iole),  the  inakaula  (a  species  of  dark  lizard),  the  elelu,  or  cock- 
roach, the  poki-poki  (sow-bug),  the  koe  (earth-worm),  the  lo  (a 
species  of  long  black  bug,  with  sharp  claws),  the  aha  or  ear-wig, 
the  puna-wele-wele  or  spider,  the  lalana  (a  species  of  spider),  the 
nuhe  or  caterpillar,  the  poko  (a  species  of  worm,  or  caterpillar), 
the  nao-nao  or  ant,  the  mu  (a  brown-black  bug  or  beetle  that  bores 
into  wood),  the  kua-paa  (a  worm  that  eats  vegetables),  the  uku- 
poo  or  head-louse,  the  uku-kapa,  or  body-louse. 

26.  Whence  come  these  little   creatures?     From   the  soil   no 
doubt ;  but  who  knows  ? 

The  recently  imported  animals  from  foreign  lands,  which  came 
in  during  the  time  of  Kamehameha  I,  and  as  late  as  the  present 
time,  that  of  Kamehameha  III,  are  the  following:  the  cow  (bipi, 
from  beef),  a  large  animal,  with  horns  on  its  head;  its  flesh  and 
its  milk  are  excellent  food. 

27.  The  horse  (/*o),  a  large  animal.  Men  sit  upon  his  back  and 
lide;  he  has  no  horns  on  his  head.     The  donkey  (hoki),  and  the 
mule  (piula)  ;  they  carry  people  on  their  backs.  The  goat  (kao), 


66 

and  the  sheep  (hipa), which  make  excellent  food.  The  cat  (po- 
poki,  or  o-auY>  and  the  monkey  (keko),  the  pig  (puaa)7  and  the 
dog  (ilio)1.  These  are  animals  imported  from  foreign  countries. 

28.  Of  birds  brought  from  foreign  lands  are  the  turkey,  or 
palahu,  the   koloa8,   or   duck,   the]  parrot   or   green-bird    (inanu 
cmaomao),  and  the  domestic  fowl  (moo),  which  makes  excellent 
food. 

29.  There  are  also  some  flying  things  that  are  not  good  for 
food:  such  as  the  mosquito   (makika),  the    small    roach   (elelu 
Milii),  the  large  flat  cock-roach   (elelu-papa) ,  the  flea   (uku-lelc, 
jumping  louse).    The  following  are  things  that  crawl:  the  rabbit 
or  iole-lapaki,  which  makes  excellent  food,  the  rat  or  iole-nni,  the 
mouse  or  iole-Kilii,  the  centipede  (kanapi),  and  the  moo-niho-aiva 
(probably  the  scorpion,  for  there  are  no  serpents  in  Hawaii). 
These  things  are  late  importations ;  the  number  of  such  things 
will  doubtless  increase  in  the  future. 

NOTES    ON    CHAPTER    XIII. 

(1)  Sect.  4.     Kea-kea,  to  tease,  therefore  literally  a  teaser. 

(2)  Sect.  4.     Havjaii  ne%,  this  Hawaii ;  literally  Hawaii   here.     Its  use 
is  appropriate  only  to  those  who  are  at  the  time  resident  in  the  Hawaiian 
Islands. 

(3)  Sect.  ii.     The  covert  was  to  ambush  the  hunter. 

(4)  Sect.  ii.     A  net  with  a  wide  mouth  was  laid  in  the  track  in  which 
the  biids  walked  to  reach  their  nest. 

(5)  Sect.  16.     Elepaio.     By  its   early  morning  song  it  was  the  fateful 
cause  of  interri'ption   to   many  a   heroic   midnight    enterprise  in   ancient 
song  and  legend. 

(6)  Sect.   27.     Po-poki  is   an  imitative  word   from  '"'poor  pussy;"   oau 
is  imitated  from  the  call  made  by  the  cat  itself. 

(7)  Sect.  27.     The  pig,  puaa.   and  the  dog,  ilio,   were  here  in  Hawaii 
long  before  the  first  white  man  landed  on  these   shores;   they  are  not 
modern  importations.     The  same  is  true  of  the  domestic  fowl.     This  can 
be  proved  by    old  prayers    and  mrles.     The    word     moa    applied  to  the 
common  fowl  is  the  same  as  the  Maori  word. 

(8)  Sect.   28.     Koloa  is   the  name  generally  applied  to  the  wild  mus- 
covy  duck.     To  the  tame  fowl  which  the  white  man  did  bring  across  the 
sea  is  generally  given  the  name  ka-ka. 


67 

V 

CHAPTER  XIV. 

ARTICLES  OF  FOOD  AND  DRINK  IN  HAWAII. 

1.  The  food  staple  most  desired  in  Hawaii  nei  was  the  taro 
(kalo.  Arum  esculentum).  When  beaten  into  poi,  or  made  up  into 
bundles  of  hard  poi,  called  pal-ai,  omao,  or  holo-ai,1  it  is  a  delicious 
food.  Taro  is  raised  by  planting  the  stems^  The  young  and  tender 
leaves  are  cooked  and  eaten  as  greens  called  lu-aiit  likewise  the 
stems  under  the  name  of  ha-ha.    Poi  is  such  an  agreeable  food  that 
taro  is  in  great  demand.    A  full  meal  of  poi,  however,  causes  one 
to  be  heavy  and  sleepy. 

2.  There  are  many  varieties  of  taro.2     These  are  named  ac- 
cording to  color,  black,  white,  red  and  yellow,  besides  which  the 
natives  have  a  great  many  other  names.  4It  is  made  into  kulolo 
(by  mixture  with  the  tender  meat  of  the  cocoanut),  also  into  a 
draught  termed  apu  which  is  administered  to  the  sick ;  indeed  its 
uses  are  numerous. 

3.  The  sweet  potato  (uala),  (the  Maori  kumara),  was  an  im- 
portant article  of  food  in  Hawaii  nei ;  it  had  many  varieties3  which 
were  given  names  on  the  same  principle  as  that  used  in  naming 
taro,  viz:  white,  black,  red,  yellow,  etc. 

4.  The  uala  grows  abundantly  on  the  kula  lands,  or  dry  plains. 
It  is  made  into  a  kind  of  poi  or  eaten  dry.     It  is  excellent  when 
roasted,  a  food  much  to  be  desired.    The  body  of  one  who  makes 
his  food  of  the  sweet  potato  is  plump  and  his  flesh  clean  and  fair, 
whereas  the  flesh  of  him  who  feeds  on  taro-poi  is  not  so  clear  and 
wholesome. 

5.  The  u-ala  ripens  quickly,  say  in  four  or  five  months  after 
planting,  whereas  the  taro  takes  twelve  months  to  ripen.  Animals 
fed  on  the  sweet  potato  take  on  fat  well ;  its  leaves  (when  cooked) 
are  eaten  as  greens  and  called  p  alula.     Sweet  potato  sours  quickly 
when  mixed  into  poi,  whereas  poi  made  from  taro  is  slow  to  fer- 
ment.   The  sweet  potato  is  the  chief  food-staple  of  the  dry,  upland 
plains.    At  the  present  time  the  potato  is  used  in  making  swipes. 
The  sweet  potato  is  raised  by  planting  the  stems. 

6.  The  yam,  or  uhi  (Dioscorea)  is^an  important  article  of  food. 
In  raising  it,  the  body  of  the  vegetable  itself  is  planted.  It  does 
not  soon  spoil  if  uncooked.    It  is  not  made  up  into  poi,  but  eaten 


68 

while  still  warm  from  the  oven,  or  after  roasting.     The  yam  is 
used  in  the  preparation  of  a  drink  for  the  sick. 

7.  The  ulu  or  bread-fruit  is  very  much  used  as  a  food  by  the 
natives,  after  being  oven-cooked  or  roasted ;  it  is  also  pounded  into 
a  delicious  poi,  pepeiee.     It  is  propagated  (by  planting  shoots  or 
scions.) 

8.  The  banana    (maia)    was   an   important   article   of   food, 
honey-sweet,  when  fully  ripe,  and  delicious  when  roasted  on  the 
coals  or  oven-cooked,  but  it  does  not  satisfy.     It  was  propagated 
from  offshoots. 

q.  The  ohia — or  "mountain  apple" — was  a  fruit  that  was  much 
eaten  raw.  It  was  propagated  from  the  seed.4  The  squash  is  eaten 
only  after  cooking. 

10,  The  following  articles  were  used  as  food  in  the  time  of 
famine:  the  ha-pu-u  fern  (the  fleshy  stem  of  the  leaf -stalk)  ;  the 
ma'u  and  the  i-i-i  (the  pithy  flesh  within  the  woody  exterior). 
These  (ferns)  grow  in  that  section  of  the  mountain-forest  called 
zvao-maukele.  (See  Chap  VII.  Sect.  12.)  The  outer  woody  shell 
is  first  chipped  away  with  an  ax,  the  soft  interior  is  then  baked  in 
a  large  underground  oven  overnight  until  it  is  soft  when  it  is 
ready  for  eating.  But  one  is  not  really  satisfied  with  such  food. 

n.  The  ti5\(Cordyline  terminalisYalso  furnishes  another  arti- 
cle of  food.  iFgrows  wild  in  that  section  of  the  forest  called  wao- 
akua  (Chap.  VII.  Sect.  12.)  The  fleshy  root  is  grubbed  up,  baked 
in  a  huge,  underground  oven  overnight  until  cooked.  The  juice 
of  the  ti-root  becomes  very  sweet  by  being  cooked,  but  it  is  not  a 
satisfying  food. 

12.  The  pi-u  (a  kind  of  yam,  Dioscorea  pentaphylla)  is  a  good 
and  satisfying  food  when  cooked  in  the  native  oven.    It  is  some- 
what like  the  sweet-potato  when  cooked.    The  ho-i  (Hclmia  bulb- 
ifer-j)  i^this  is  a  bitter  fruit.     After  cooking  and  grating,  it  has 
to  be  washed  in  several  waters,  then  strained  through  cocoanut- 
web  (the  cloth-like  material  that  surrounds  the  young  leaves. — 
TRANSLATOR)  until  it  is  sweet.     It  is  then  a  very  satisfying  food. 

13.  The  pala-fcni    (Marattia}    also   furnished   a  food.      The 
base  of  the  leaf-stem  was  the  part  used ;  it  was  eaten  after  being 
oven-cooked.  This  fern  grows  wild  in  the  woods. 

14.  The  pia  \(Tacca  pinnatifida)    is   another    food-plant,    of 
which  the  tubers  are  planted.     When  ripe  the  tubers  are  grated 


69 

while  yet  raw  by  means  of  rough  stones,  mixed  with  water  and 
then  allowed  to  stand  until  it  has  turned  sweet,  after  which  it  is 
roasted  in  bundles  and  eaten.  The  wild  pea,  papapa,  the  nena, 
the  koali6  \(Ipoinoea  tuberculatd)  Iwere  all  used  as  food  in  famine- 
times. 

15.  Among  the  kinds  of  food  brought  from  foreign  countries 
are  flour,  rice,  Irish  potatoes,  beans,  Indian  corn,  squashes  and 
melons,  of  which  the  former  are  eaten  after  cooking  and  the 
latter  raw. 

1 6.  In  Hawaii  nei  people  drink  either  the  water  from  heaven, 
which  is  called  real  water  (ivai  maoli),  or  the  water  that  comes 
from  beneath  the  earth,  which  is  (often)  brackish. 

Awa  was  the  intoxicating  drink  of  the  Hawaiians  in  old  times ; 
but  in  modern  times  many  new  intoxicants  have  been  introduced 
from  foreign  lands,  as  rum,  brandy,  gin. 

17.  People  also  have  learned  to  make  intoxicating  swipes  from 
fermented  potatoes,  watermelon,  or  the  fruit  of  the  ohia.7 

NOTES    ON    CHAPTER    XIV. 

(r)  Sect.  i.  Hard  poi,  that  is,  pounded  taro  unmixed  with  water,  is 
made  up  into  bundles,  which  on  Oahu  and  Molokai  were  round  and  cov- 
ered with  the  leaves  of  the  ti  plant.  On  Hawaii  and  on  Maui  they  were 
long  and  cylindrical  and  were  covered  with  banana  stalks  or  the  leaf 
of  the  pandanns,  and  were  called  omao  or  holo-ai.  \ 

(2)  Sect.  2.     The  names  given  to  the  different  varieties  of  taro  might 
be  reckoned  by  the  score.     In  spite  of  Mr.  Male's  assertion,  color  seems 
to   have    had   but   little   to  do   with   the   determination    of  the   name.    To 
mention  a  few  representative  names,  the  ka-i,  which  made  the  very  best 
of  poi,  was  of  firm  consistency,  of  a  steel-blue  color,  and  of  an  agreeable 
sweetish  taste ;  the  hao-kea  of  a  light  grey  color,  softer  consistency  and 
more  neutral  flavor ;  between  these  two,  which  may  be  taken  as  represent- 
ing the  extremes,    are   ranged  a  multitude   of  varieties  representing   all 
the  intervening  shades  of  blue   and   grey.     The  ipu-o-lono  and  apu-wai 
are  of  medium  blue-grey  color  and  consistency,  representing  a  mean  be- 
tween the  extremes  mentioned.    The  pii-alii  (king's  desire)  is  of  a  pinky- 
purplish   hue   and   makes   a   delicate   poi   that   is    regarded   as    the   most 
choice  of  all  varieties. 

(3)  Sect.  3.     This  remark  does  not  do  justice  to  the  facts.    The  names 
given  to  the  different  species  of  uala  and  of  taro  as  well  show  accurate 
observation  and  good  powers  of  description.  One  variety  was  named  lan- 
lii,  small  leaf,  another  piko  nui,  big  navel,  another  hua-moa,  hen's  egg, 


70 

(4)  Sect.  9.     By  some  mistake  the  author  says  that  the  ohia  is  prop- 
agated from  branches  or  cuttings.  Only  the  seed  is  used.     One  might  as 
well   expect  a  branch  of  oak  to  grow  as  a  branch  of  ohia. 

(5)  Sect.  ii.     The  action  of  this  famine-diet  is  well  described  in  the 
following  triplet : 

"/  ka  zva  wi,  ivi,  wi, 
Ai  ka  ti,  ti,  ti, 
A  hi,  hi,  hi." 

(6)  Sect.  14.    Koali.    The  juice  of  the  leaves  and  stems  of  the  koali  was 
used  as  a  cathartic  in  Hawaiian  medicine.     Its  effects  are  powerful. 

(7)  Sect.  17.     Okole-haof — so  called  from  the  small  round  hole  of  the 
iron  pipe  from  which  the  liquor  dripped — is  a  liquor  distilled  from  the. 
fermented   juice   of   the  ti-root.     It  is   said  to  be   of   excellent   quality, 
resembling  New  England  rum. 


CHAPTER  XV. 

THE  FISHES. 

1.  There  are  many  distinct  species  of  fish  in  Hawaii.     All 
products  of  the  ocean,  whether  they  move  or  do  not  move,  are 
called  fish  (i'a).1  There  are  also  fish  in  the  inland  waters. 

2.  The  mosses  in  fresh  and  salt  water  are  classed  with  the 
fish  (as  regards  food).    There  are  many  varieties  of  moss,  which 
are  named  from  their  peculiarities,  from  color,  red  or  black,  or 
from  their  flavor.     The  o-o-pu   (a  small  eel-like  fish),  and  the 
shrimp  (opae)  are  the  fish  of  fresh  water. 

3.  The  fish  from  shoal  and  from  deep  water  differ  from  each 
other.     Some  fish  are  provided  with  feet,  some  are  beset  with 
sharp  bones  and  spines.     Some  fish  crawl  slowly  along,  clinging 
to  the  rocks,  while  others  swim  freely  about,  of  which  there  are 
many  different  kinds,  some    small,  some    peaked   (o-e-o-e;  this 
is  also  the  name  of  a  fish)  ;  some  flattened,  some  very  flat,  some 
long,  some  white,  some  red,  many  different  species  in  the  ocean. 

5.  The  following  fish  have  feet  with  prongs :  the 
hihiwai,  elepi  (a  four-footed  sea-animal),  ele-mihi2  the 
kukuma  (a  whitish  crab),  the  kumimi  (a  poisonous  crab), 
the  papa,  the  pa-pal  (a  wholesome  crab),  papai-lanai,  the 
lobster  or  ula,  the  alo,  the  popoki,  the  ounauna,  and  the  shrimp 
or  opae.  These  are  all  good  food  save  the  kumimi.  That  is  poi- 
sonous and  is  not  eaten. 


71 

6.  I  will  now  mention  some  fish  that  are  beset  with  spines: 
the  ina,  hawae,  and  wana?  the  ha-uke-uke,  and  the  hakue.   These 
fish  are  all  fit  to  be  eaten ;  their  flesh  is  within  their  shell.     The 
kokala,  oopu-hue  and  keke  are  also  fish  that  are  covered  with 
spines ;  they  move  swiftly  through  the  water  and  are  eaten  as 
food.     Death  is  sometimes  caused  by  eating-  the  oopu-hue.4 

7.  The  following  fish  are  covered  with  heavy  shells :  the  pipipi 
(one  of  the  Nerita,  which  is  excellent  eating. — TRANSLATOR),  the 
alea-alea,  the  aoa,  the  kuanaka,  the  pupu  (a  generic  name  for  all 
shells  at    the  present    time),     the    kuoho,   the    pu-hookani    or 
conch,  the  pupn-awa,  the  olepe  (a  bivalve),  the  ole,  the  oaoaka, 
the  nahana-u'de,  the  ull,  the  pi-pi,     the  maha-moe,  the  opihi,  the 
cowry  or  leho,  the  pana-pana-puhi,  the  pupu-loloa.     This  is  of 
course  not  the  whole  list  of  what  are  called  fish. 

8.  The  following  are  fish  that  move  slowly:  the  naka,  the  ku- 
alakai,  the  ku-nou-nou,  the  kona-lelezva,  the  loli  or  beche  de  mer, 
the  mai-hole.   the    kua-naka,  the    mini-ole,  the    lepe-lepe-ohina. 
These  are  not  fish  of  fine  quality,  though  they  are  eaten. 

9.  The   following  small-fry  are   seen   along  shore — they  are 
swift  of  motion:    the  young  (pua  or  flowers)   of  the  mullet  or 
anae   (when  of  medium    size  it  is  called  ama-ama) ,  of  the  awa, 
aholehole,  hinana,  nehu,  iao,  piha,  opuu-puu  ohua-palemo,  paoa, 
oluhe-luhe,  ohune,  moi-lii,  and  the  akeke.     All  of  these  fish  are 
used  as  food.    Doubtless  I  have  omitted  the  mention  of  some. 

10.  The  following  fish  have  bodies  with  eminences  or  sharp 
protuberances  (kino  oeoe)  :  the  paeaea,  paniho-loa,  olali,  hinalea, 
aki-lolo,  ami,  mananalo,  awela}  maha-wela,  hou,  hilii,  ornalemale, 
o-nlho-niho   opule,   lau-ia,   ulac,  aoao-zvela,  upa-palu,  uhu-eleele, 
laOy  palao,  oama.  and  the  aawa.     No  doubt  I  have  omitted  some 
of  them.    These  fish  are  excellent  eating. 

11.  The  following  fish  have  flattened  bodies:  the  aloi-loi,  ku- 
pipi,  ao-ao-nui,  mai-i-i,  kole,  manini,  mainamo,  mao-mao,  lau-hau? 
laui-pala,  mai-ko.  niaao,  liuinu-hwmi,  kihi-kihi,  kika-kapu,  ka-pu- 
hili,   oili-lapa,  pa-kii,  paa-paa,    uwi-wi,  umanma-lei,   walu;   and 
probably  these  are  not  all  of  them.    These  fish  are  good  eating. 

12.  The  following  are  fish  with  bodies  greatly  flattened:  the 
kala,  palani.  nanue,  piha-uceu-iveu,  pa-kiikui,  and  the  api. 

13.  The  following    fish    have    bodies  of  a  silvery  color:  the 


72 

ahole  (same  as  the  ahole-ahole} ,  anae  (full  grown  mullet'),  awa, 
uoa,  o-io,  opehtj  mo-i,  u-lua,  uhia-mohai,  a-ku,  ahi,  omaka,  kaw.a- 
kawa,  nwku-le-ia,  la-i,  and  the  hoana,  all  of  which  are  good  eating. 

14.  The  following  are  fish  with  long  bodies :  the  ku-pou-pou, 
aha,  nunu,  au-a'u,  wela,  woln,  ono,  aulcpe,  ha-uli-uli;  these  fish 
are  used  as  food. 

15.  The  following  fish  have  bodies  of  a  red  color:  the  a-ala- 
ihi,  U-M,  moano,  weke  (of  a  pink,  salmon  and  fawn  color,  a  fine 
fish),  a-ive-o-tve-o,6  ku-inu,     pa-ko-lc-ko-le,     uhu-nla,  pa-ou-ou, 
o-pa-ka-pa-ka,  ula-ula,  ko-a-e,  piha-iveu-weu,  o-ka-le-ka-le,  muku- 
muku-ivaha-nui.    These  fish  are  all  wholesome  food ;  though  prob- 
ably my  list  is  not  complete. 

1 6.  The  following  fish  are  furnished  with  rays  or  arms  (aive- 
awe)  :  the  octopus  (he-e),  and  the  mu-he-e  (squid?)  which  are 
eaten ;  also  the  he-e-ma-ko-ko  which  is  bitter. 

17.  The  following  sea-animals  have  a  great  resemblance  to 
each  other:  the  sea-turtle  or  honu,  from  whose  shell  is  made  an 
instrument  useful  in  scraping  olona  bark,  also  in  making  hair- 
comps  in  modern  times ;  the  e-a,  a  species  of  sea-turtle,  whose 
shell  was  used  in  making  fish-hooks.    The  honu  is  excellent  eating, 
but  the  flesh  of  the  ea  is  poisonous. 

1 8.  The  mano  or  shark  has  one  peculiarity,  he  is  a  man-eater. 
His  skin  is  used  in  making  drums  for  the  worship  of  idols,  also  for 
the  hula  and  the  ka-eke-eke  drum.     The  ka-ha-la  and  the  mahi- 
mahi  are  quite  unlike  other  fishes.    Their  flesh  is  excellent  eating. 

19.  The  following  are  fish  that  breathe  on  the  surface  of  the 
ocea-n :  the  porpoise  or  na-ia,  nuao,  pa-hu,  and  the  whale  (ko-ho- 
la).  The  kohola  or  whale  was  formerly  called  the  pa-lao-a.7  These 
fish,  cast  ashore  by  the  sea,  were  held  to  be  the  property  of  the 
king.     Both  the  honu  and  the  ea  come  to  the  surface  to  breathe. 

20.  The  following  fish  are  provided  with    (long  fins     like) 
wings:  the  lolo-au  ma^-lola  (the  flying-fish),  the  puhi-kii  (puhi-ki 
is  a  mistaken  orthography),  lupe,  hihi-manu,  haha-lua,  and  the 
hai-lepo.     These  fishes  are  all  used  as  food,  but  they  are  not  of 
the  finest  flavor.    No  doubt  many  fish  have  failed  of  mention. 

NOTES    ON    CHAPTER    XV. 

(i)    Sect.   i.     I'd,  from  this  word  the  k,  which  still  remains  in  its  re- 
lated form  i-ka  of  the  Maori  language,  has  been  dropped  out;  its  grave 


73 

is  still  marked,  however,  in  the  Hawaiian  by  a  peculiar  break,  the  result 
of  a  sudden  glottic  closure.  It  means  primarily  fish;  also  any  kind  of 
meat  or  animal  food,  and  in  the  absence  of  these,  any  savory  vegetable, 
which  as  a  relish  temporarily  takes  the  place  of  animal  food,  is  for  the 
time  spoken  of  as  the  i-a  for  that  meal.  Thus  it  is  common  to  say,  luau 
was  our  i'a  on  such  an  occasion.  Even  salt,  paa-kai,  is  sometimes  spoken 
of  as  the  i'a  for  a  particular  meal  or  in  time  of  want.  In  the  Malay 
language  the  word  for  fish  is  ikan. 

(2)  Seel.   5.     Alamilii.     A  small  crab,  also  called  the  ala-mihi,  spoken 
of  as  the  corpse- eating  alamihi,  ka  alamihi  ai  kupapau.     In  spite  of  its 
scavenging  propensities  this   crab   is   eaten,   and  it  was   undoubtedly  one 
of   the   means   of   spreading  cholera  in    Honolulu   in   1895. 

(3)  Sect.  6.     All  of  these  are  echini.     The  spines  of  the  wana  are  very 
long,   fine  and  sharp  as  a  needle. 

( 4)  Sect.  6.     In  the  oopu-hue  the  poisonous  part  is  the  gall.     By  care- 
fully dissecting  out  the  gall-bladder  without  allowing  the  escape  of  any 
of  its   contents,  the  fish  may  be  eaten  with  impunity.     Its  flavor  is  de- 
licious. 

(5)  Sect.   ii.     Lau-hau.     Its  patches  of  gold  and  dark  brown,  resem- 
bling the   ripe  leaf  of  the  hau,  it   give  this  name. 

(6)  Sect   15.     A-weoivco,  also  called  ala-lau-a.     The  appearance  of  this 
fish  in  large   numbers  about  the   harbor   of   Honolulu   was   formerly   re- 
garded as  an  omen  of  death  to  some   alii. 

(7)  Sect.  19.     The  palaoa  is  the  sperm  whale. 


CHAPTER  XVI. 

THE  TAPAS,   MALOS,  PAUS  AND   MATS  OF  THE   HAWAIIANS. 

1.  Tapa  was  the  fabric  that  formed  the  clothing  of  the  Ha- 
waiians.     It  was  made  from  the  bark  of  certain  plants,  wauke, 
mamake,  maaloa,  and  poulu,  the  skin  of  young  bread-fruit  shoots.1 
Wauke  (Broussonetia  papyrifera)  was  extensively  cultivated  and 
the  preparation  and  manufacture  of  it  was  as  follows:     It  was 
the  man's  work  to  cut  down  the  branches,  after  which  the  women 
peeled  off  (uhole)  the  bark  and,  having  removed  the  cortex,  put 
the  inner  bark  to  soak  until  it  had  become  soft. 

2.  After  this  it  was  beaten  on  the  log  (kua)  with  a  club  called 
i-e  (or  i-e  kuku.     The  round  club,  hohoa,  was  generally  used  in 
the  early  stage  of  preparation)  until  it  was  flattened  out.     This 
was  continued  for  four  days,  or  much  longer    sometimes,  and 
when  .the  sheet  (being  kept  wet  all  the  time)  had  been  worked 


74 

until  it  was  broad  and  thin,  it  was  spread  out  and  often  turned, 
and  when  dry  this  was  the  fabric  used  as  blankets,  loin-skirts 
(pa-u)  for  the  women,  and,  when  made  into  narrower  pieces,  as 
loin-cloths  (malos)  for  the  men.2 

3.  The  mamake  (Pipturus  albidus)  was  another  of  the  plants 
whose  bark  was  made  into  tapa  and  used  as  blankets,  malos  and 
pa-us.    This  wTas  a  tree  that  grew  wild  in  the  woods.  It  was  col- 
lected by  the  women  who  stripped  off  the  bark  and  steamed  it  in 
the  oven  with  pala-a,   (a  fern  that  yielded  a  dark-red  coloring 
matter).  If  not  steamed  and  stained  with  pala-a  the  tapa  made 
from  it  was  called  kapa-kele-wai. 

4.  Like  wauke,  it  was  first  soaked  until  pulpy,  when  it  was 
beaten  on  the  tapa-log  with  a  club  until  it  had  been  drawn  out 
thin — this  might  require  three  or  four  days — aftei  which  it  was 
spread  out  to  dry  in  the  sun,  and  was  then  used  as  sheets  or 
blankets,  clothing,  malos,  pans.     The  mamake  made  a  very  dur- 
able tapa  and  could  be  worn  a  long  time. 

5.  The  bark  of  the  maaloa  and  po-ulu,  the  bark    of    tender 
bread-fruit  shoots  were  also  beaten  into  tapa.     The  method  of 
manufacture  was  the  same  as  that  of  wauke  and  mamake.    There 
were  many  varieties  of  tapa,  sheets,  blankets,  robes,  malos,  pa-us, 
etc.,  which  the  women  decorated  in  different  patterns  with  black, 
red,  green,  yellow  and  other  colors. 

6.  If,  after  being  stained  with  the  juice  of  kukui-root,  called 
hili,  it  was  colored  with  an  earth,  the  tapa  was  called  pu-lo'u;  an- 
other name  for  it  was  o-u-holo-wai. 

J.  If  the  tapa  was  colored  "with  ma'o  (Gossypiuui  tomento- 
sum)il  was  called  ma'o-ma'o,  green.  If  stained  with  the  hoolei, 
(Ochrosia  sandwicensis}  it  took  on  a  yellow  color.  If  unstained 
the  tapa  was  white.  If  red  cloth  was  mixed  with  it  in  the  beat- 
ing, the  tapa  was  called  pa'i-ula,  or  red-print.3 

8.  There  was  a  great  variety  of  names    derived    from  the 
colors  (and  patterns)  stamped  upon  them  by  the  women. 

9.  The  loin-skirts  (pau)  of  the  women  were  colored  in  many 
different  ways.  If  stained  with  turmeric,  the  pan  was  called  kama- 
lena,  if  with  cocoanut,  it  was  called  hala-kca*  Most  of  the  names 
applied  to  the  different  varieties  of  pan  were  derived  from  the 
manner  in  which  the  women  stained  (and  printed)  them.5 


75 

lo.  In  the  same  way  most  of  the  names  applied  to  varieties 
of  the  malo  were  likewise  derived  from  the  manner  of  staining 
(and  printing)  them.  If  stained  with  the  noni  (Morinda  citrifolia) 
it  was  a  kua-ula,  a  red-back,  or  a  pu-kohu-kohu}  or  a  pua-kai,  sea- 
flower.  A  pau  dyed  with  turmeric  was  soft,  while  some  other 
kinds  of  pau  were  stiff.  The  names  applied  to  pans  were  as 
diverse  as  the  patterns  imprinted  on  them ;  and  the  same  was  the 
case  with  the  malo,  of  which  one  pattern  was  called  puali  and 
another  kupeke.  .  -\/ 

12.  These  were  the  fabrics  which  the  ancient  Hawaiians  used   ^ 
for  their  comfort,  and  in  robing  themselves  withal,  as  loin-girdles 
for  the  men,  and  as  loin-skirts  for  the  wromen. 

13.  They  braided  mats6  from  the  leaves  of  a  tree  called  the 
hala  (pandanus).    The  women  beat  down  the  leaves  with  sticks, 
wilted  them  over  the  fire,  and  then  dried  them  in  the  sun.    After 
the  young  leaves   (muo)  had  been  separated  from  the  old  ones 
(laele)  the  leaves  were  made  up  into  rolls. 

14.  This  done  (and  the  leaves  having  been  split  up  into  strips 
of  the  requisite  width)  they  were  plaited  into  mats.    The  young 
leaves  (mu-o)1  made  the  best  mats,  and  from  them  were  made 
the  sails  for  the  canoes.    Mats  were  also  made  from  the  makaloa.    . 
a  fine  rush,  which  were  sometimes  decorated  with  patterns  in- 
wrought (pawehe).    A  mat  of  superior  softness  and  fineness  was 
made  from  the  naku,  or  tule. 

15.  These  things  were  articles  of  the  greatest  utility,  being 
used  to  cover  the  floor,  as  clothing,  and  as  robes.    This  work  was 
done  by  the  women,  and  was  a  source  of  considerable  profit;  so 
that  the  women  who  engaged  in  it  were  held  to  be  well  off,  and 
were  praised  for  their  skill.    Such  arts  as  these  were  useful  to  the 
ancient  Hawaiians  and  brought  them  wealth. 

1 6.  From  the  time  of  Kamehameha  I  down  to  the  present  reign 
of  Kamehameha  III  we  have  been  supplied  with  cloth  imported 
from  foreign  lands.    These  new  stuffs  we  call  lole7  (to  change). 
It  has  many  names  according  to  the  pattern. 

NOTES    ON    CHAPTER    XVI. 

(i)  Sect.  i.  Many  other  fibres  not  mentioned  by  Mr.  Malo  were  used 
in  making  tapa,  such  as  the  olona  and  the  hibiscus  (hau),  not  to  men- 
tion thef  mulberry  since  its  introduction  in  modern  times. 


76 

(2)  Sect.  2.     The  Hawaiian?  bad  no  means  of  cutting  their  tapa  cor- 
responding to  our  shears.     They  knew  nothing  of  the  art  of  the  tailor. 
As   a  piece  of  tapa  was  designed,   so  it  remained  to  the  end  of  its  his- 
tory, whether  it  were  to  serve  as  a  cover  at  night — sheet  or  blanket — a 
toga-like  robe  of  warmth  and  etiquette,  kihei,  or  the  democratic  malo  or 
pan.'    The  malo   was  of  more  pliable  material  as  a  rule  than  the   kihei; 
its  width  was  generally  nine  to  ten  inches,  its  length  from  three  to  four 
yards.     The  patterns  used  on  the  malo  were  different  from  those  used  in 
decorating  the  pan;  and  the  same  remark  applies  to  the  kihei. 

(3)  Sect.   7.     In  modern  times   foreign  cloth,  especially  turkey-red  has 
been  used  as  a  source  from  which  to  obtain  dye.     Red  or  yellow  earths 
and  ochre,   as  well  as  charcoal,  were  used  in  the  make  up  of  pigments. 
The  Hawaiians  did  not  use  a  glaze  or  varnish,  after  the  manner  of  the 
Samoans,   in   finishing  their  tapas. 

(4)  Sect.   9.     The  oily  juice  of  the    fully   ripe  cocoanut  meat,   mixed 
with  turmeric  and  the  juice  of  a  fragrant  mountain   vine,  kupa-o-a,  was 
used  to  impart  an  agreeable  odor  to  the  malo  of  an  alii.     It  also  gave 
it  a  yellowish  color.    Mamake  tapa  was  often  treated  in  this  way.  Sandal- 
wood  and  the  fragrant  mokihana  berry  were  also  used  to  impart  an  agree- 
able odor  to  tapa. 

(5)  Sect.  9.     No  mention  is  made  by  the  author  of  the  art  of  print- 
ing  tapa  by  means   of  stamps,    which   were   generally   made   of  bamboo. 
They  Avere  very  extensively  used  and   were  in  great  variety  of  pattern. 
These   printing   blocks   were   named   laau-ka-pala-pala. 

16)  Sect.  13.  Mats  were  made  from  a  dozen  other  things  besides  the 
hala-leaf.  Miihau  was  famed  for  producing  the  most  beautiful  mats. 
The  mats  of  the  Micronesian  and  Gilbert  islands,  the  people  of  which 
belong  to  the  class  of  weavers,  are  superior  to  those  of  the  Hawaiian 
archipelago. 

(7)  Sect.  16.  The  Hawaiians  distinctly  belonged  to  that  class  of  the 
Polynesians  which  may  be  called  the  tapa-beatcrs,  in  distinction  from  the 
weaxers.  When  soiled  or  dirty,  tapa  was  thrown  away. 


CHAPTER  XVII. 

THE  STONE   AX   AND  THE   NEW   AX. 

i.  The  ax  of  the  Hawaiians  was  of  stone.  The  art  of  making 
it  was  handed  down  from  remote  ages.  Ax-makers  were  a  greatly 
esteemed  class  in  Hawaii  nei.  Through  their  craft  was  obtained 
the  means  of  felling  trees  and  of  cutting  and  hewing  all  kinds  of 
limber  used  in  every  sort  of  wood-work.  The  manner  of  making 
an  ax  was  as  follows: 


77 

2.  The    ax-makers     (poe    ka-ko'i)    prospected    through    the 
mountains  and  other  places  in  search  of  hard  stones  suitable  for 
ax-making,  carrying  with  them  certain  other  pieces  of  hard  stone, 
some  of  them  angular  and  some  of  them  round  in  shape,  called 
haku  ka-koi,  to  be  used  in  chipping  and  forming  the  axes. 

3.  After  splitting  the  rock  and  obtaining  a  long  fragment, 
they  placed  it  in  a  liquor  made  from  vegetable  juices  (ivai-laau)1 
which  was  supposed  to  make  it  softer,  and  this  accomplished,  they 
chipped  it  above  and  below,  giving  it  the  rude  shape  of  an  ax. 

4.  The  lower  part  of  the  ax  which  is  rounded  (e  polipoli  ana) 
is  termed  the  pipi;  the  upper  part  which  forms  an  angle  with  it 
is  termed  the  hau-hana.     When  the  shape  of  the  thing  has  been 
blocked  out,  they  apply  it  to.  the  grind-stone,  hoana,2  sprinkled 
with  sand  and  water.     The  upper  side  and  the  lower  side  were 
ground  down  and  then  the  edge  was  sharpened.  The  joiner's  ax 
(koi  kapili)  had  a  handle  of  hau,  or  some  other  wood. 

5.  The  next  thing  was  to  braid  some  string,  to  serve  as  a  lash- 
ing, to  fit  the  handle  to  the  ax,  to  wrap  a  protecting  cloth  (pale) 
about  it    (in  order  to  save  the  lashing  from  being  cut  by  the 
chips),  and  lastly,  to  bind  the  ax  firmly  to  the  handle,  which  done, 
the  ax  was  finished.    The  ax  now  became  an  object  of  barter  with 
this  one  and  that  one,  and  thus  came  into  the  hands  of  the  canoe- 
maker. 

6.  The  shell  called  o-le3  served  as  an  ax  for  some  purposes, 
also  a  hard  wood  called  ala-hee.     There  were  a  few  axes  made 
from  (scraps  of)  iron,  but  the  amount  of  iron  in  their  possession 
was  small.     It  was  with  such  tools  as  these  that  the  Hawaiians 
hewed  out  their  canoes,  house-timber  and  did  a  great  variety  of 
wood-work.     The  ax  was  by  the  ancients  reckoned  an  article  of 
great  value.     How  pitiful ! 

7.  Now  come  new  kinds  of  axes  from  the  lands  of  the  white 
man.  But  iron  had  reached  Hawaii  before  the  arrival  of  the  for- 
eigner, a  jetsam  iron  which  the  chiefs  declared  sacred  to  the  gods. 
(He  hao  pae,  na  hat  na  'Hi  i  na  'kiia  kii.) 

8.  There  was,  however,  verv  little  iron  here  in  those  old  times. 
But  from  the  days  of  Kamehameha  I  down  to  those  of  Kameha- 
meha  III,  iron  has  been  abundant  in  this  country. 

9.  Iron  is  plentiful  now,  and  so  are  all  kinds  of  iron  tools,  in- 
cluding the  kitchen-ax,  the  hatchet,  the  adze,  broad-ax,  chisel,  etc. 


78 

These  are  the  new  tools  which  have  been  imported.    The  stone- 
ax  (koi-pohaku)  is  laid  aside. 

(1)  Sect.   3.     I  am  informed  that  this  wai-laau  was  composed  of  the  juice 
of  the  pala'e  fern  mixed  with  green  kukui  nuts.     After  keeping  the  stone 
in  the  liquor  a  few  days  it  was  thought  to  become  softer  and  more  easy 
to  work. 

(2)  Sect.  4.     In  spite  of  the  resemblance  of  the  word  hoana  to  our  word 
"hone,  it  seems  to  be  a  genuine  Hawaiian  word  of  ancient  origin.  In  N.  Z 
it   is   hoanga,   in  Raro-tonga    oanga. 

(3)  Sert  6.  "O  ka  ole  ke  koi  o  kai, 

O  ke  alahc'e  ke  koi  o  uka." 

The  ole  is  the  ax  of  the  shore, 
The  alahe'e  is  the  ax  of  the  inland. 

The  ole  is  a  sea-shell,  the  alahee  a  hard  wood  found  in  the  up- 
land. The  adzes  made  of  these  were  not  equal  to  the  stone  axes,  but 
were  useful  in  cutting  soft  woods,  such  as  the  wili-wili,  kukui,  etc. 

N.  B.  On  Mauna-kea — and  probably  such  places  have  been  found 
-elsewhere — has  been  found  a  quarry,  from  which  must  have  been  taken  in 
ancient  times  the  material  for  stone  axes.  Judging  from  the  quantity 
of  chips  and  debris  the  amount  of  material  removed  from  the  place  was 
A'ery  great.  Broken  axes  and  axes  in  various  stages  of  finish  and  partial 
completion  were  also  found.  An  ax-quarry  anciently  existed  on  Mauna 
Loa  at  the  western  end  of  Molokai,  at  a  place  named  Ka-lua-ka  ko'i. 

The  term  ala  is  generally  applied  to  the  material,  the  kind  of  stone  of 
which  the  Hawaiian  ax  was  made,  and  the  ax  was  often  called  koi  ala. 
Ala  is  a  dark,  heavy,  close-grained  basalt. 


CHAPTER  XVIII. 

THE  ALIIS  AND  THE  COMMON  PEOPLE. 

^JU  The  physical  characteristics  of  the  chiefs  and  the  common 
people  of  Hawaii  nei  were  the  same ;  they  were  all  of  one  race ; 
alike  in  features  and  physique.1  Commoners  and  aliis  were  all 
descended  from  the  same  ancestors,  Wakea  and  Papa.  The  whole 
people  were  derived  from  that  couple.  There  was  no  difference 
between  king  and  plebeian  as  to  origin.  It  must  have  been  after  the 
-time  of  Wakea  that  the  separation  of  the  chiefs  from  the  people 
:took  place. 


79 

2.  It  is  probable  that  because  it  was  impossible  for  all  the  peo- 
ple to  act  in  concert  in  the  government,  in  settling  the  difficulties, 
lifting  the  burdens,  and  disentangling  the  embarrassments  of  the 
people  from  one  end  of  the  land  to  the  other  that  one  was  made 
king,  with  sole  authority  to  conduct  the  government  and  to  do  all 
its  business.  This  most  likely  was  the  reason  why  certain  ones  were 
selected  to  be  chiefs.    But  we  are  not  informed  who  was  the  first 
one  chosen  to  be  king;  that  is  only  a  matter  of  conjecture. 

3.  The  king  was  appointed  (hoonoho  ia  mai;  set  up  would  be 
a  more  literal  translation)  that  he  might  help  the  oppressed  who 
appealed  to  him,  that  he  might  succor  those  in  the  right  and  pun- 
ish severely  those  in  the  wrong.    The  king  was  over  all  the  people ; 
he  was  the  supreme  executive,  so  long,  however,  as  he  did  right. 

4.  His  executive  duties  in  the  government  were  to  gather  the 
people  together  in  time  of  war,  to  decide  all  important  questions 
of  state,  and  questions  touching  the  life  and  death  of  the  common 
people  as  well  as  of  the  chiefs  and.  his  comrades  in  arms.    It  was 
his  to  look  after  the  soldiery.    To  him  belonged  the  property  de- 
rived from  the  yearly  taxes,  and  he  was  the  one  who  had  the 
power  to  dispossess  commoners  and  chiefs  of  their  lands. 

5.  It  was  his  to  assess  the  taxes  both  on  commoner  and  on 
chiefs  and  to  impose  penalties  in  case  the  land-tax  was  not  paid. 
He  had  the  power  to  appropriate,  reap  or  seize  at  pleasure,  the 
goods  of  any  man,  to  cut  off  the  ear  of  another  man's  pig,  (thus 
making  it  his  own).    It  was  his  duty  to  consecrate  the  temples,  to 
oversee  the  performance  of  religious  rites  in  the  temples  of  human 
sacrifice,  (na  heiau  poo-kanaka,  oia  hoi  na  luakini)  that  is,  in  the 
luakini,  lo  preside  over  the  celebration  of  the  Makahiki-iestivai, 
and  such  other  ceremonies  as  he  might  be  pleased  to  appoint. 

6.  From  these  things  will  be  apparent  the  supremacy  of  the 
king  over  the  people  and  chiefs.    The  soldiery  were  a  factor  that 
added  to  the  king's  pre-eminence. 

It  was  the  policy  of  the  government  to  place  the  chiefs  who  were 
destined  to  rule,  while  they  were  still  young,  with  wise  persons, 
that  they  might  be  instructed  by  skilled  teachers  in  the  principles 
of  government,  be  taught  the  art  of  war,  and  be  made  to  acquire 
personal  skill  and  bravery. 

7.  The  young  man  had  first  to  be  subject  to  another  chief,  that 
he  might  be  disciplined  and  have  experience  of  poverty,  hunger, 


80 

want  and  hardship,  and  by  reflecting  on  these  things  learn  to  care 
for  the  people  with  gentleness  and  patience,  with  a  feeling  of  sym- 
pathy for  the  common  people,  and  at  the  same  time  to  pay  due 
respect  to  the  ceremonies  of  religion  and  the  worship  of  the  gods, 
to  live  temperately,  not  violating  virgins  (aole  lima  koko  kohe),2 
conducting  the  government  kindly  to  all. 

8.  This  is  the  way  for  a  king  to  prolong  his  reign  and  cause 
his  dynasty  to  be  perpetuated,  so  that  his  government  shall  not  be 
overthrown.    Kings  that  behave  themselves  and  govern  with  hon- 
esty,— their  annals  and  genealogies  will  be  preserved  and  treasured 
by  the  thoughtful  and  the  %oodj 

9.  Special  care  was  taken  in  regard  to  chiefs  of  high  rank  to 
secure  from  them  noble  offspring,  by  not  allowing  them  to  form 
a  first  union  with  a  woman  of  lower  rank  than  themselves,  and 
especially  not  to  have  them  form  a  first  union  with  a  common  or 
plebeian  woman  (wahine  noa). 

10.  To  this  end  diligent  search  was  first  made  by  the  genealo- 
gists into  the  pedigree  of  the  woman,  if  it  concerned  a  high  born 
prince,  or  into  the  pedigree  of  the  man,  if  it  concerned  a  princess 
of  high  birth,  to  find  a  partner  of  unimpeachable  pedigree ;  and 
only  when  such  was  found  and  the  parentage  and  lines  of  ancestry 
clearly  established,  was  the  young  man  (or  young  woman)  allowed 
to  form  his  first  union,  in  order  that  the  offspring  might  be  a  great 
chief. 

11.  When  it  was  clearly  made  out  that  there  was  a  close  con- 
nection, or  identity,  of  ancestry  between  the  two  parties,  that  was 
the  woman  with  whom  the  prince  was  first  to  pair.     If  the  union 
was  fruitful,  the  child  would  be  considered  a  high  chief,  but  not  of 
the  highest  rank  or  tabu.     His  would  be  a  kapu  a  noho,  that  is 
the  people  and     chiefs  of     rank     inferior  to  his  must  sit  in  his 
presence. 

12.  A  suitable  partner  for  a  chief  of  the  highest  rank  was  his 
own  sister,  begotten  by  the  same  father  and  mother  as  himself. 
Such  a  pairing  was  called  a  pi'o  (a  bow,  a  loop,  a  thing  bent  on 
itself)  ;  and  if  the  union  bore  fruit,  the  child  would  be  a  chief  of 
the  highest  rank,  a  n.inan  pi'o,  so  sacred  that  all  who  came  into  his 
presence  must  prostrate  themselves.  He  was  called  divine,  akua. 
Such  an  alii  would  not  go  abroad  by  day  but  only  at  night,  be- 


81 

cause  if  he  went  abroad  in  open  day  (when  people  were  about  their 
usual  avocations),  every  one  had  to  fall  to  the  ground  in  an  atti- 
tude of  worship, 

13.  Another  suitable  partner  for  a  great  chief  was  his  half- 
sister,     born,     it     might     be     of     the     same     mother,     but     of 
a  different  father,  or     of  the     same     father  but  of  a  different 
mother.     Such  a  union  was  called  a  naha.     The  child  would  be  a 
great  chief,  niau-pio;  but  it  would  have  only  the  kapu-a-noho 
(sitting  tabu). 

14.  If  such  unions  as  these  could  not  be  obtained  for  a  great 
chief,  he  would  then  be  paired  with  the  daughter  of  an  elder  or 
younger  brother,  or  of  a  sister.     Such  a  union  was  called  a-hoi 
(return).    The  child  would  be  called  a  niau-pio,  and  be  possessed 
of  the  kapu-moe. 

15.  This  was  the  practice  of  the  highest  chiefs  that  their  first 
born  might  be  chiefs  of  the  highest  rank,  fit  to  succeed  to  the 
throne. 

1 6.  It  was  for  this  reason  that  the  genealogies  of  the  king1? 
were  always  preserved  by  their  descendants,  that  the  ancestral 
lines  of  the  great  chiefs  might  not  be  forgotten;  so  that  all  the 
people  might  see  clearly  that  the  ancestors  on  the  mother's  side 
were  all  great  chiefs,  with  no  small  names  among  them;  also  that 
the  father's  line  was  pure  and  direct.    Thus  the  chief  became  peer- 
less, without  blemish,  sacred   (kuhau-lua,  ila-ole,  hemolele). 

17.  In  consequence  of  this  rule  of  practice,  it  was  not  considered 
a  thing  to  be  tolerated  that  other  chiefs  should  associate  on  famil- 
iar terms  with  a  high  chief,  or  that  one's  claim  of  relationship  with 
him  should  be  recognized  until  the  ancestral  lines  of  the  claimant 
had  been  found  to  be  of  equal  strength  (manoanoa,  thickness)  with 
those  of  the  chief ;  only  then  was  it  proper  for  them  to  call  the 
chief  a  maka-maka  (friend,  or  intimate — maka  means  eye). 

1 8.  Afterwards,  when  the  couple  had  begotten  children  of  their 
own,  if  the  man  wished  to  take  another  woman — or  the  woman  an- 
other man — even  though  this  second  partner  were  not  of  such 
choice  blood  as  the  first,  it  was  permitted  them  to  do  so.     And  if 
children  were  thus  begotten  they  were  called  kaikaina,  younger 
brothers  or  sisters  of  the  great  chief,  and  would  become  the  back- 
bone  (iivi-kua-nioo) ,  executive  officers   (ila-muku)   of  the  chief, 
the  ministers  (kuhina)  of  his  government. 


82 

if).  The  practice  with  certain  chiefs  was  as  follows:  if  the 
mother  was  a  high  chief,  but  the  father  not  a  chief,  the  child  would 
rank  somewhat  high  as  a  chief  and  would  be  called  an  alii  papa  (a 
chief  with  a  pedigree)  on  account  of  the  mother's  high  rank. 

20.  If  the  father  was  a  high  chief,  and  the  mother  of  low  rank, 
but  a  chief  ess,  the  child  would  be  called  a  kau-kau-alii.     In  case 
the  father  was  a  chief  and  the  mother  of  no  rank  whatever,  the 
child  would  be  called  a  kulu,  a  drop ;  another  name  was  ua-iki,  a 
.slight  shower;  still  another  name  was  kukae-popolo.     (I  will  not 
translate  this).    The  purport  of  these  appellatives  is  that  chiefish 
rank  is  not  clearly  established. 

21.  If  a  woman  who  wa,s  a  kaukau-alii,  living  with  her  own 
husband,  should  have  a  child  by  him  and  should  then  give  it  away 
in  adoption  to  another  man,  who  was  a  chief,  the  child  would  be 
an  alii-poo-lua,  a  two-headed  chief. 

22.  Women  very  often  gave  away  their  children  to  men  with 
whom  they  had  illicit  relations.4  It  was  a  common  thing  for  a  chief 
to  have  children  by  this  and  that  woman  with  whom  he  had  en- 
joyed secret  amours.     Some  of  these  children  were  recognized 
and  some  were  not  recognized. 

23.  One  of  these  illegitimates  would  be  informed  of  the  fact  of 
his  chiefish  ancestry,     though  it  might     not  be  generally  known 
to  the  public.    The  child  in  such  case,  was  called  an  alii  kitauhaii 
(chief  with  an  ancestry),  from  the  fact  that  he  knew  his  pedi- 
gree and  could  thus  prove  himself  an  alii. 

24.  Another  one  would  merely  know  that  he  had  alii  blood  in 
his  veins,  and  on  that  account  perhaps  he  would  not  suffer  his 
clothing  to  be  put  on  the  same  frame  or  shelf  as  that  of  another 
person.     Such  an  one  was  styled  a  clothes-rack-chief   (alii-kau- 
holo-papa) ,  because  it  was  in  his  solicitude  about  his  clothes-rack 
that  he  distinguished  himself  as  an  alii. 

25.  If  a  man  through  having1  become  a  favorite   (pnnahcle} 
or  an  intimate  (aikane)  of  an  alii,  afterwards  married  a  woman  of 
alii  rank,  his  child  by  her  would  be  called  a  kaii-kau-aliP,  or  an 
alii  inaoli  (real  alii.}  , 

26.  A  man  who  was  enriched  by  a  chief  with  a  gift  of  land  or 
other  property  was  called  an  alii  lalo-lalo,  a  low  down  chief.  Per- 
sons were  sometimes  called  alii  by  reason  of  their  skill  or  strength. 
Such  ones  were  alii  only  by  brevet  title. 


83 

/  2J.  The  great  chiefs  were  entirely  exclusive,  being  hedged 
"about  with  many  tabus,  and  a  large  number  of  people  were  slain 
for  breaking,  or  infringing  upon,  these  tabus.  The  tabus  thai 
hedged  about  an  alii  were  exceedingly  strict  and  severe.  Tra- 
dition does  not  inform  us  what  king  established  these  tabus./'  In 
my  opinion  the  establishment  of  the  tabu-system  is  not  of  very 
ancient  date,  but  comparatively  modern  in  origin. 

28.  If  the  shadow  of  a  man  fell  upon  the  house  of  a  tabu-chief, 
that  man  must  be  put  to  death,  and  so  with  any  one  whose  shadow 
fell  upon  the  back  of  the  chief,  or  upon  his  robe  or  malo,  or  upon 
anything  that  belonged  to  the  chief.     If  any  one  passed  through 
the  private  doorway  of  a  tabu-chief,  or  climbed  over  the  stocknde 
about  his  residence,  he  was  put  to  death.6 

29.  If  a  man  entered  the  alii's  house  without  changing  his  wet 
malo,  or  with  his  head  smeared  with  mud,  he  was  put  to  death. 
Even  if  there  were  no  fence  surrounding  the  alii's  residence,  only 
a  mark,  or  faint  scratch  in  the  ground  hidden  by  the  grass,  and  a 
man  were  to  overstep  this  line  unwittingly,  not  seeing  it,  he  would 
be  put  to  death. 

30.  When  a  tabu-chief  ate,  the  people  in  his  presence  must 
kneel,  and  if  any  one  raised  his  knee  from  the  ground,  he  was  put 
to  death.  If  any  man  put  forth  in  a  kio-loa1  canoe  at  the  same  time 
as  the  tabu-chief,  the  penalty  was  death. 

31.  If  any  one  girded  himself  with  the  king's  malo,  or  put  on 
the  king's  robe,  he  was  put  to  death.  There  were  many  other  tabus, 
some  of  them  relating  to  the  man  himself  and  some  to  the  king, 
for  violating  which  any  one  would  be  put  to  death. 

32.  A  chief  who  had  the  kapu-moe — as  a  rule — went  abroad 
only  at  night;  but  if  he  travelled    in  daytime  a  man  went  before 
him  with  a  flag  calling  out  "kapu !  moe !"  whereupon  all  the  peo- 
ple prostrated  themselves.     When     the  containers     holding  the 
water  for  his  bath,  or  when  his  clothing,  his  malo,  his  food,  or  any- 
thing that  belonged  to  him,  was  carried  along,  every  one  must 
prostrate  himself ;  and  if  any  remained  standing,  he  was  put  to 
death.     Kiwalao  was  one  of  those  who  had  this  kapu-moe. 

33.  An  alii  who  had  the  kapu-ivohi8  and  his  &aA//j-bearer,  who 
accompanied  him,  did  not  prostrate  himself  when  the  alii  with  the 
kapu-fvohi  came  along;  he  just  kept  on  his  way  without  removing 
his  lei  or  his  garment. 


84 

34-  Likewise  with  the  chief  who  possessed  the  kapu-a-noho, 
when  his  food-calabashes,  bathing  water,  clothing,  malo,  or  any- 
thing that  belonged  to  him,  was  carried  along  the  road,  the  person 
who  at  such  a  time  remained  standing  was  put  to  death  in  ac- 
cordance with  the  law  of  the  tabu  relative  to  the  chiefs. 

35.  The  punishment  inflicted  on  those  who  violated  the  tabu 
of  the  chiefs  was  to  be  burned  with  fire  until  their  bodies  were 
reduced  to  ashes,  or  to  be  strangled,  or  stoned  to  death.  Thus  it 
was  that  the  tabus  of  the  chiefs  oppressed  the  whole  people. 

36.  The  edicts  of  the  king  had  power  over  life  and  death.  If  the 
king  had  a  mind  to  put  some  one  to  death,  it  might  be  a  chief  or  a 
commoner,  he  uttered  the  word  and  death  it  was. 

37.  But  if  the  king  chose  to  utter  the  word  of  life,  the  man's 
life  was  spared. 

38.  The  king,  however,  had  no  laws  regulating  property,  or 
land,  regarding  the  payment  or  collection  of  debts,  regulating  af- 
fairs and  transactions  among  the  common  people,  not  to  mention 
a  great  many  other  things. 

39.  Every  thing  went  according  to  the  will  or  whim  of  the 
king,  whether  it  concerned  land,  or  people,  or  anything  else — not 
according  to  law. 

40.  All  the  chiefs  under  the  king,  including  the  konohikls  who 
managed  their  lands  for  them,  regulated  land-matters  and  every- 
thing else  according  to  their  own  notions. 

41.  There  was  no  judge,  nor  any  court  of  justice,  to  sit  in 
judgment  on  wrong-doers  of  any  sort.  Retaliation  with  violence 
or  murder  was  the  rule  in  ancient  times. 

42.  To  run  away  and  hide  one's  self  was  the  only  resource  for 
an  offender  in  those  days,  not  a  trial  in  a  court  of  justice  as  at  the 
present  time. 

43.  If  a  man's  wife  was  abducted  from  him  he  would  go  to 
the  king  with  a  dog  as  a  gift,  appealing  to  him  to  cause  the  return 
of  his  wife — or  the  woman  for  the  return  of  her  husband — but  the 
return  of  the  wife,  or  of  the  husband,  if  brought  about,  was  caused 
by  the  gift  of  the  dog,  not  in  pursuance  of  any  law.  If  any  one 
had  suffered  from  a  great  robbery,  or  had  a  large  debt  owing  him, 
it  was  only  by  the  good  will  of  the  debtor,  not  by  the  operation  of 
any  law  regulating  such  matters  that  he  could  recover  or  obtain 
justice.  Men  and  chiefs  acted  strangely  in  those  days. 


85 

44-  There  was  a  great  difference  between  chiefs.  Some  were 
given  to  robbery,  spoliation,  murder,  extortion,  ravishing.  There 
were  few  kings  \vho  conducted  themselves  properly  as  Kameha- 
nieha  I  did.  He  looked  well  after  the  peace  of  the  land. 

45.  On  account  of  the  rascality  (kolohe)  of  some  of  the  chiefs 
to  the  common  people,  warlike  contests  frequently  broke  out  be- 
tween certain  chiefs  and  the  people,  and  many  of  the  former  were 
killed  in  battle  by  the  commoners.  The  people  made  war  against 
bad  kings  in  old  times. 

46.  The  amount  of  property  which  the.  chiefs  obtained  from  the 
people  was  very  great.  Some  of  it  was  given  in  the  shape  of  taxes, 
some  was  the  fruit  of  robbery  and  extortion. 

Now  the  people  in  the  out-districts  (kua-aina)  were — as  a  rule 
— industrious,  while  those  about  court  or  who  lived  with  the 
chiefs — were  indolent,  merely  living  on  the  income  of  the  land. 
Some  of  the  chiefs  carried  themselves  haughtily  and  arrogantly, 
being  supported  by  contributions  from  others  without  labor  of 
their  own.  As  was  the  chief,  so  were  his  retainers  (kanaka). 

47.  On  this  account  the  number  o>f  retainers,  servants  and 
hangers-on  about  the  courts  and  residences  of  the  kings  and  high 
chiefs  was  very  great.     The  court  of  a  king  offered  great  at- 
tractions to  the  lazy  and  shiftless. 

48.  These  people  about  court  were  called  pu-alfi  or  ai-alo 
(those  who  eat  in  the  presence),  besides  which  there  were  many 
other  names  given  them.     One  whom  the  alii  took  as  an  intimate 
was  called  ai-kane.    An  adopted  child  was  called  keiki  hookama. 

49.  The  person  who  brought  up  an  alii  and  was  his  guardian 
was  called  a  kahn;  he  who  managed  the  distribution  of  his  prop- 
erly was  called  a  puu-ku.     The  house  where  the  property  of  the 
alii  was  stored  was  called  a  hale  pa-paa  (house  with  strong  fence). 
The  keeper  of  the  king's  apparel  (master  of  the  king's  robes),  or 
the  place  where  they  were  stored,  was  called  hale  opeope,  the 
folding  house. 

50.  The  steward     who  had  charge  of     the  king's  food  was 
called  an  'a-  i-puu-puu,  calloused-neck.     He  who  presided  over 
the  king's  pot  de  chambre  was  called  a  loini-lomi,  i.  e.,  a  masseur. 
He  who  watched  over  the  king  during  sleep  was  called  kiai-poo, 
keeper  of  the  head.     The  keeper  of  the  king's  idol  was  called 
kahu-akua. 

51.  The  priest  who  conducted  the  religious  ceremonies  in  the 


86 

king's  heiau  was  a  kahuna  pule.  He  who  selected  the  site  for 
building-  a  heiau  and  designed  the  plan  of  it  was  called  a  knhi- 
kuhi  puu-one.10  He  who  observed  and  interpreted  the  auguries 
of  the  heavens  was  called  a  kilo-lam.  A  person  skilled  in  strat- 
egy and  war  was  called  a  kaa-kaua.  -A  counselor,  skilled  in  state- 
craft, was  called  a  kalai-moku  (kalai.  to  hew;  moku,  island.) 
Those  who  farmed  the  lands  of  the  king  or  chiefs  were  kono-hiki. 

52.  The  man  who  had  no  land  was  called  a  kaa-owe.11    The 
temporary  hanger-on  was  called  a  kua-lana\(lana,  to  float.  After 
hanging  about  the  alii's  residence  for  a  time,  he  shifted  to  some 
other  alii. — TRANSLATOR)  ^another  name  for  such  a  vagrant  was 
kuewa  (a  genuine  tramp,  who  wheedled  his  way  from  place  to 
place).     The  servants  who  handled  the  fly-brushes  kahili,  about 
the  king's  sleeping  place  were  called  haa-kue;  another  name  for 
them  was   kuar-lana-piihi ;  or  they   were  called   olu-eke-loa-hoo- 
kaa-moena.12 

53.  Beggars  were  termed  auhau-puka^-3  or  noi  (a  vociferous 
beggar),  or  makilo   (a  silent  beggar),  or  apiki.1* 

54.  One  who  was  born  at  the  residence  of  the  king  or  of  a 
chief  was  termed  a  kanaka  no-hii-alo,  or  if  a  chief,  alii  no-hii-alo 
(noho  i  ke  alo).    A  chief  who  cared  for  the  people  was  said  to 
be  a  chief  of  aau-loa15  or  of  mahu-kai-loa.     A  man  who  stuck 
to  the  service  of  a  chief  through  thick  and  thin  and  did  not  de- 
sert him  in  time  of  war,  was  called  a  kanaka  no  kahi  kaua,  a  man 
for  the  battle-field.     This  epithet  was  applied  also  to  chiefs  who 
acted  in  the  same  way. 

55.  People  who  were  clever  in  speech  and  at  the  same  time 
skillful  workmen  were  said  to  be  noeau  or  noiaii.    There  are  many 
terms  applicable  to  the  court,  expressive  of  relations  between  king 
and  chiefs  and  people,  which  will  necessarily  escape  mention. 

56.  As  to  why  in  ancient  times  a  certain  class  of  people  were 
ennobled  and  made   into  aliis,  and   another  class   into  subjects 
(kanaka),  why  a  separation  was  made  betweeen  chiefs  and  com- 
moners, has  never  been  explained. 

57-58.  Perhaps  in  the  earliest  times  all  the  people  were  fl/w'16 
and  it  was  only  after  the  lapse  of  several  generations  that  a  di- 
vision was  made  into  commoners  and  chiefs ;  the  reason  for  this 
division  being  that  men  in  the  pursuit  of  their  own  gratification 
and  pleasure  wandered  off  in  one  direction  and  another  until 
they  were  lost  sight  of  and  forgotten. 


87 

59-  Perhaps  this  theory  will  in  part  account  for  it:  a  hand- 
some, but  worthless,  chief  takes  up  with  a  woman  of  the  same 
sort,  and,  their  relatives  having  cast  them  out  in  disgust,  they 
retire  to  some  out  of  the  way  place ;  and  their  children,  born  in 
the  back- woods  amid  rude  surroundings,  are  forgotten.17 

60.  Another  possible  explanation  is  that  on  account  of  law- 
lessness, rascality,  dishonorable  conduct,  theft,  impiousness  and 
all  sorts  of  criminal  actions  that  one  had  committed,  his  fellow 
chiefs  banished  him,  and  after  long  residence  in  some  out  of  the 
way  place,  all  recollection  of  him  and  his  pedigree  was  lost.18 

61.  Another  reason  no  doubt  was  that  certain  ones  leading 
a  vagabond  life  roamed  from  place  to  place  until  their  ances- 
tral genealogies  came  to  be  despised,   (wahaivaha  ia)   and  were 
finally  lost  by  those  whose  business  it  was   to  preserve  them. 
This  cause  no  doubt  helped  the  split  into  chiefs  and  commoners. 

62.  The  commoners  were  the  most  numerous  class  of  people 
in  the  nation,  and  were  known  as  the  ma-ka-aina-na;  another 
name  by  which  they  were  called  was  hit.    (Hu,  to  swell,  mul- 
tiply, increase  like  yeast.)     The  people  who  lived  on  the  wind- 
ward,  that   was  the  back,   or   koolan   side  of  any  island,   were 
called   kua-aina  or  back-country   folks,  a  term  of  depreciation, 
however. 

63.  The  condition   of  the  common  people  was  that  of  sub- 
jection to  the  chiefs,  compelled  to  do  their  heavy  tasks,  burdened 
and  oppressed,     some     even  to  death.     The  life  of     the  people 
was  one  of  patient  endurance,  of  yielding  to  the  chiefs  to  pur- 
chase their  favor.     The  plain  man  (kanaka)  must  not  complain. 

64.  If  the  people  were  slack  in  doing  the  chief's  work  they 
were  expelled  from  their  lands,  or  even  put  to  death.     For  such 
reasons  as  this  and  because  of  the  oppressive  exactions  made 
upon  them,  the  people  held  the  chiefs  in  great  dread  and  looked 
upon  them  as  gods. 

65.  Only  a  small  portion  of  the  kings  and  chiefs  ruled  with 
kindness ;  the  large  majority  simply  lorded  it  over  the  people. 

66.  It  was  from  the  common  people,  however,  that  the  chiefs 
received  their  food  and  their  apparel  for  men  and  women,  also 
their  houses   and   many   other  things.     When   the   chiefs   went 
forth  to  war  some  of  the  commoners  also  went  out  to  fight  on 
the  same  side  with  them. 


67.  The  makaainana  were  the  fixed   residents  of  the   land; 
the  chiefs  were  the  ones  who  moved  about  from  place  to  place. 
It  was  the  makaainanas  also  who  did  all  the  work  on  the  land; 
yet.  all  they  produced  from  the  soil  belonged  to  the  chiefs ;  and  the 
power  to  expel  a  man  from  the  land  and  rob  him  of  his  pos- 
sessions lay  with  the  chief. 

68.  There  were  many  names  descriptive  of  the  makaainanas. 
Those  who  were  born  in  the  back-districts  were  called  kanaka 
no-hii-kua  (noho-i-kua) ,  people  of  the  back.    The  man  who  lived 
with  the  chief  and  did  not  desert  him  when  war  came,  was  called 
a  kanaka  no    lua-kaua}  a  man  for  the  pit  of  battle. 

69-70.  The  people  were  divided  into  farmers,  fishermen, 
house-builders,  canoe-makers  (kalai-waa),  etc.  They  were  called 
by  many  different  appellations  according  to  the  trades  they 
followed. 

71.  The  (country)  people  generally  lived  in  a  state  of  chronic 
fear  and  apprehension  of  the  chiefs;  those  of  them,   however, 
who  lived  immediately  with  the  chief  were   (to  an  extent)   re- 
lieved of  this  apprehension.19 

72.  After  sunset  the  candles  of  kukui-nuts  were  lighted  and 
the  chief  sat  at  meat.     The  people  who  came  in  at  that  time 
were  called  the  people  of  lani-ka-e,20  Those  who  came  in  when 
the     midnight     lamp     was     burning  (ma  ke  kui  au-moe)  were 
called  the  people  of  pohokano.    This  lamp  was  merely  to  talk  by, 
there  was  no  eating  being  done  at  that  time. 

73.  The  people  who  sat  up  with  the  chief  until  day-break  (to 
carry-on,  tell  stories,  gossip,  or  perhaps  play  some  game,  like 
konane. — TRANSLATOR)  )  were  called  nia-ko'u21  because  that  was 
the  name  of  the  flambeau  generally  kept  burning  at  that  hour. 

74.  There  were  three  designations  applied  to  the  kalai-moku, 
-or  counselors  of  state.     The  kalaimokn  who  had  served  under 
but  one  king  was  called  lam-ka'e.     He  who  had  served  under 
two  kings  was  called  a  pohokano,  and  if  one  had  served  three 
kings  he  was  tremed  a  ma-ko'u.     This  last  class  were  regarded 
as  being  most  profoundly  skilled  in   state-craft,   from  the'  fact 
that  they  had  had  experience  with  many  kings  and  knew  wherein 
one  king  had  failed  and  wherein  another  had  succeeded. 

74.  It  was  in  this  way  that  these  statesmen  had  learned — by 
experience — that  one  king  by  pursuing  a  certain  policy  had  met 


89 

with  disaster,  and  how  another  king,  through  following  a  differ- 
ent policy  had  been  successful.  The  best  course  for  the  king 
would  have  been  to  submit  to  the  will  of  the  people. 

NOTES    ON    CHAPTER    XVIII. 

d)  Sett.  i.  Much  has  been  said  about  the  physique  of  the  Hawaiian 
'alii  class,  its  quality,  the  probability  that  they  were  of  a  different  and  su- 
perior stock,  &-c.,  &c.  Such  talk  is  a  mixture  of  flattery  and  of  bosh. 
One  might  as  well  talk  of  the  superiority  of  the  breed  of  aldermen.  When 
one  considers  to  what  extent  the  blood  of  the  lower  classes  found  its 
way  into  the  veins  of  the  a/n-class,  in  spite  of  all  tabus  and  precautions, 
and  vice  versa,  all  attempts  to  account  for  the  rotund  athleticism  of  the 
Hawaiian  alii  by  any  such  theory  are  off  the  track.  Feeding  and  groom- 
ing are  sufficient  to  account  for  all  the  facts. 

(2)  Sect.  7.    Aole  lima  koko  kohc.     The  literal     translation  of     this 
would  be  non  manibus  sanguine  vaginae  pollutis.     To  lie  with  a  woman 
at  the  time  of  her  infirmity  was  a  greater  offense  than  to  commit  a  rape. 

(3)  Sect.  22.     Kau-kau-alii:     A    Hawaiian   explains    the  use  of      this 
phrase  as  meaning  a  step,  stepping  up  to  be  an  alii.     Kau  means  a  step- 
ping place,   or  a   foot-rest. 

(4)  Sect.   22.     Such  relations    might   be  known  and  approved  by  the 
husband.     The  unfruitfulness  of  a  marriage  relation  was  a  frequent  cause 
of  this  practice. 

(5)  Sect.  25.     The  figure  in  this  appellation  is  that  of  a  flight  of  steps, 
kau,   kau,   step,  step.     Such  is  the  explanation  given  of  it  by  an  intelli- 
gent Hawaiian. 

(6)  Sect.  28.     When   Umi   went  to  the  court  of  Liloa  to   claim  that 
king  as  his   father,   following   his   mother's  instructions,   he  climbed  the 
outside  pa  and  then  entered  into  the  king's  presence  by  the  king's  private 
entrance,   thus   by   his   defiance   of   tabu   asserting   his   rank.      See    Chap. 
XLIX. 

i'7)  Sect.  30.  The  kioloa  was  a  long,  elegant,  swift  canoe,  used  for  dis- 
play and  for  racing.  If  any  one  were  to  show  himself  in  one  'of  these 
while  the  chief  or  king  was  also  on  the  water,  he  would  be  chargeable 
with  arrogance,  lesc  majeste,  in  vying  with  him  in  display  and  thus  de- 
tracting from  the  honor  due  the  chief.  This  tabu  did  not  apply  to  an 
ordinary  fishing  craft.  It  was  in  force  until  the  chief  had  returned  to 
his  residence. 

(8)  Sect.  33.  One  informant  says  the  kapu-wohi  was  possessed  by  a 
young  chief  who  had  not  yet  known  carnal  intercourse.  I  do  not  trust 
this  statement.  Kanipahu,  a  king  of  Puna,  is  said  to  have  been  a  very 
kapu-chicf,  to  have  combined  in  his  own  person  kapu-moe,  kapu  ku  and 
kapu-hdc  at  the  same  time.  How  this  could  be  I  cannot  see.  His  son, 
Kalapana,  is  said  to  have  had  the  same  range  of  kapu. 


90 

(g)  Sect.  48.  In  the  original  the  word  is  pualii,  but  that  is  evidently  a 
mistake  and  it  should  be  puali,  the  literal  meaning  of  which  is  band  or 
cohort  or  company.  Pualii  is  a  term  specially  applied  .to  orphans  who 
were  adopted  by  a  chief  or  the  king. 

(10)  Sect.  51.  Kuhikuhi-puu-one.  One  who  pointed  out  the  sand- 
heaps.  The  design  for  a  heiau  was  first  shown  rudely  in  sand. 

(n)  Sect.  52.  An  allusion  to  the  rustling  of  his  paper-like  robe  or 
blanket  of  tapa  as  he  turned  from  side  to  side  while  lounging  on  his 
riat. 

( 12)  Sect.  52.     The  author  has  not  mentioned  the  class  to  whom  was 
given    the    expressive   name    hoopili-mea-ai,    hangers-on-for-something-to- 
f-at. 

(13)  Sect.   53.     Full   form   auhau-pnka-a-pae,   a   slang  phrase   meaning 
to  send  one  on  a  fool's  errand,  that  being  the  way  in  which  some  of  these 
gentry  were  treated. 

(14)  Sect.  53.    Apiki.    Tricky;  one,  for  instance,  who,  on  receiving  food, 
perhaps  from  several  places,  instead  of  taking  it  to  his  family,  shared  it 
with  his  pals. 

(15)  Sect.   54.     Aau-loa,   literal  meaning  long  shanks,  derivative  long- 
suffering. 

(  16)  Sect.  57.  The  development  of  this  thought  would  have  explained 
the  whole  mystery  of  why  one  became  a  king  and  the  others  remained 
commoners,  kanaka  or  makaainana. 

(17)  Sect.    59.     The    tacit   theory   on   which   this    explanation    rests   is 
that  the  passport  to   recognition   as  having  a  standing  in  the  papa  alii, 
or  as  being  entitled  to  recognition  as  of  the  alii  class,  was  that  one's  ped- 
igree should   be  vouched   for  by  the  genealogist.     One's   pedigree  being 
forgotten  he  must  fall  to  the  rank  of  the  commoner. 

(18)  Sect.   60  6[.     It   seems  impossible  to   suppose  that  in  the  narrow 
limits  of  any  of  the  Hawaiian  islands  any  one  could  have  wandered  far 
enough  to  have  become  lost  to  the  knowledge  of  the  genealogists. 

(19)  Sect.  71.     That  may  have  been  because  they  had  nothing  to  lose. 
The  terror  of  death  was  passed  perhaps.    The  people  in  the  out-districts 
also  were  more   timid   and   retiring  in  their   manners. 

(20)  Sect.  72.     Lani-ka'e,  or  lain-ka'e'e'e.    Later  and  towards  the  mid- 
dle of  the  night,  light  was  given  by  the  pchokano,  which  was  simply  a 
hollowed  stone  containing  oil  and  a  wick. 

(21)  Sect.   73.     Ma-ko'-u.     This  flambeau  was  for  the  accommodation 
of  the  fishermen  who  returned    from  the  sea  at  this  early   hour  in   the 
morning.     The  tna-ko'u  was  generally  a  torch  of  three  strings  of  kukui- 
nuts,   ilioiho.     Ma-ko-u   is  the   name   also  given   to    the  castor   oil   bush, 
whose   seed  was   sometimes  in  later  times  used  as  lamp-oil. 


91 

CHAPTER  XIX. 

f 

LIFE    IN    THE    OUT-DISTRICTS   AND   AT   THE    KING'S    RESIDENCE. 

1.  The  manner  of  life  in  the  out-districts  was  not  the  same 
as  that  about  the  residence  of  the  chief.     In  the  former  the  peo- 
ple were  cowed  in  spirit,  the  prey  of  alarm  and  apprehension,  in 
dread  of  the  chiefs  man. 

2.  They  were  comfortably  off,   however,  well  supplied  with 
everything.  Vegetable  and  animal  food,  tapa  for  coverings,  gir- 
dles and  loin-cloths  and  other  comforts  were  in  abundance. 

3.  To  eat  abundantly  until  one  was  sated  and  then  to  sleep 
and  take  one's  comfort,  that  was  the  rule  of  the  country.  Some- 
times, however,   they  did  suffer  hunger  and  feel  the  pinch  of 
want     The  thrifty,   however,    felt   its   touch   but   lightly;   as   a 
rule  they  were  supplied  with  all  the  comforts  of  life. 

4.  The  country  people  were  well  off  for  domestic  animals.  It 
was  principally  in  the  country  that  pigs,  dogs  and  fowls  were 
raised,  and  thence  came  the  supply  for  the  king  and  chiefs. 

5.  The  number  of  articles  which  the  country  (kua-aina)  fur- 
nished the  establishments  of  the  kings  and  chiefs  was  very  great. 

The  country  people  were  strongly  attached  to  their  own  home- 
lands, the  full  calabash,1  the  roasted  potatoes,  the  warm  food, 
to  live  in  the  midst  of  abundance.  Their  hearts  went  out  to  the 
land  of  their  birth. 

6.  It  was  a  life  of  weariness,  however;  they  were  compelled 
at  frequent  intervals  to  go  here  and  there,  to  do  this  and  that 
work   for  the  lord  of  the  land,   constantly  burdened  with   one 
exaction  or  another. 

/.  The  country  people2  were  humble  and  abject;  those  about 
the  chiefs  overbearing,  loud-mouthed,  contentious. 

8.  The  wives  of  the  country  people  were  sometimes  appropri- 
ated by  the  men  about  court,  even  the  men  were  sometimes 
separated  from  their  country  wives  by  the  women  of  the  court, 
and  this  violence  was  endured  with  little  or  no  resistance,  be- 
cause these  people  feared  that  the  king  might  take  sides  against 
them.  In  such  ways  as  these  the  people  of  the  kuaaina  were 
heavily  oppressed  by  the  people  who  lived  about  court.3 


92 

9.  vSome   of  the  country  people  were  very   industrious   and 
engaged  in  farming  or  fishing,  while  others  were  lazy  and  shift- 
less, without  occupation.     A  few  were  clever,  but  the  great  ma- 
jority  were  inefficient.     There   was   a   deal   of   blank   stupidity 
among  them. 

10.  These  country  people  were  much  given  to  gathering  to- 
gether for  some  profitless  occupation  or  pastime  for  talk's  sake 
(hoolua  nui),  playing  the  braggadocio   (hoo-pehu-pehu),  when 
there  was  nothing  to  back  up  their  boasts   (oheke  wale}.  The 
games  played  by  the  country  people  were  rather  different  from 
those  in  vogue  at  court  or  at  the  chief's  residence.     Some  people 
preferred  the  country  to  the  court. 

11.  Many  people,  however,  left  the  country  and  by  prefer- 
ence came  to  live  near  the  chiefs.     These  country  people  were 
often  oppressive  toward  each  other,  but  there  was  a  difference 
between  one  country  district  and  another. 

12.  The  bulk  of  the  supplies  of  food  and  of  goods  for  chiefs 
and  people  was  produced  in  the  country  districts.     These  people 
were  active  and  alert  in  the  interests  of  the  chiefs. 

13.  The  brunt  of  the  hard  work,  whether  it  was  buliding  a 
temple,  hauling  a  canoe-log  out  of  the  mountains,  thatching  a 
house,  building  a  stone- wall,  or  whatever  hard  work  it  might 
be,  fell  chiefly  upon  the  kua-ainas. 

14.  Life   about   court   was  very   different   from   that   in   the 
country.     At  court  the  people  were  indolent  and  slack,  given  to 
making  excuses   (making  a  pretense  of)   doing  some  work,  but 
never  working  hard. 

15.  People  would  stay  with  one  chief  awhile  and  then  move 
on   to  another   (pakaulei).     There   was  no  thrift;  people  were 
often  hungry  and  they  would  go  without  their  regular  food  for 
several  days.     At  times  there  was  great  distress  and  want,  fol- 
lowed by  a  period  of  plenty,  if  a  supply  of  food  was  brought 
in  from  the  country. 

16.  When  poi  and  fish  were  plentiful  at  court  the  people  ate 
with  prodigality,  but  when  food  became  scarce  one  would  satisfy 
his  hunger  only  at  long  intervals   (maona  kalawalazva.     Kawa- 
lawala  is  the  received  orthography).     At  times  also  tapa-cloth 
for  coverings  and  girdles,  all  of  which  came  from  the  country, 
were  in  abundance  at  court. 


93 

17.  At  other  times   people   about  court,   on   account  of  the 
scarcity  of  cloth,  were  compelled  to  hide  their  nakedness  with 
rnalos  improvised  from  the  narrow  strips  of  tapa   (hipuupuu)* 
that  came  tied  about  the  bundles  of  tapa-cloth.     A  man  would 
sometimes  be  compelled  to  make  the  kihei  which  was  his  gar- 
ment during  the  day,  serve  him  for  a  blanket  by  night,  or  some- 
times  a  man   would   sleep   under  the   same   covering  with   an- 
other  man.      Some  of   the   people   about   court   were  well    fur- 
nished with  all  these  things,  but  they  were  such  ones  as  the 
alii  had  supplied. 

1 8.  Of  the  people  about  court  there  were  few  who  lived  in 
marriage.  The  number  of  those  who  had  no  legitimate  relations 
with  women  was  greatly  in  the  majority.     Sodomy5  and  other 
unnatural  vices6  in  which  men  were  the  correspondents,  forni- 
cation and  hired  prostitution7  were  practiced  about  court. 

Ljg.  Some  of  the  sports  and  games  indulged  in  by  the  peo- 
ple about  court  were  peculiar  to  them,  and  those  who  lived 
there  became  fascinated  by  the  life.  The  crowd  of  people  who 
lived  about  court  was  a  medley  of  the  clever  and  the  stupid,  a 
few  industrious  workers  in  a  multitude  of  drones. 

20.  Among  those   about  court  there  were   those   who  were 
expert  in  all  soldierly  accomplishments,  and  the  arts  of  combat 
were  very  much  taught.     Many  took  lessons  in  spear-throwing 
(hno-maka-ihe8 ,)      spear-thrusting,   pole-vaulting    (ku-pololu9) , 
single-stick       (kaka-laau)w,         rough-and-tumble         wrestling 
(kaala),*-1  and  in  boxing   (kui-alua).12     All  of  these  arts  were 
greatly  practiced  about  court. 

21.  In  the  cool  of  the  afternoon  sham  fights  were  frequently 
indulged   in ;   the   party   of  one   chief  being  pitted   againkt  the 
party  of  another  chief,  the  chiefs  themselves  taking  part. 

22.  These  engagements  were     only     sham  fights  and  being 
merely  for  sport  were  conducted  with  blunted  spears,  (kaua  kio) 
or  if  sharp   spears   were  used   it   was   termed   kaua  pahu-kala. 
These  exercises  were  useful  in  training  the  men  for  war. 

23.  In  spite  of  all  precautions  many  of  the  people,  even  of 
the  chiefs,   were  killed  in  these  mock  battles.     These  contests 
were  practiced  in  every  period  in  the  different  islands  to  show 
the  chiefs  beforehand  who  among  the  people  were  warriors,  so 
that  th'ese  might  be  trained  and  brought  up  as  soldiers,  able  to 


94 

defend  the  country  at  such  time  as  the  enemy  made  war  upon 
it.     Some  of  the  soldiers,  however,  were  country  people. 

24.  One  of  the  games     practiced     among  the  people  about 
court  was  called  honuhonn.13   Another     sport     was     lou-loit.14 

,  Another  sport  was  urna.15  Hakoko,     wrestling;  kahau,1Q  hta1". 

Llfhe  people  who  attended  the  chiefs  at  court  were  more  polite 
in  their  manners  than  the  country  people,  and  they  looked  dis- 
dainfully upon  country  ways.  When  a  chief  was  given  a  land 
to  manage  and  retired  into  the  country  to  live,  he  attempted  to 
keep  up  the  same  style  as  at  court. 

25.  The  people  about  court  were  not  timid  nor  easily  abashed ; 
they  were  not  rough  and  muscular  in  physique,  but  they  were 
bold  and  impudent  in  speech.     Some  of  the  country  people  were 
quite  up  to  them,  however,  and  could  swagger  and  boast  as  if 
they  had  been  brought  up  at  court. 

26.  There  was  hardly  anybody  about  court  who  did  not  prac- 
tice robbery,  and  who  was  not  a  thief,  embezzler,  extortionist 
and  a  shameless  beggar.     Nearly  every  one  did  these  things. 

27.  As  to  the  women  there  was  also  a  great  difference  be- 
tween them.    Those  who  lived  in  the  country  were  a  hard-work- 
ing set,  whereas  those  about  court  were  indolent. 

28.  The  women  assisted  their  husbands ;  they  went  with  them 
into  the  mountains  to  collect  and  prepare  the  bark  of  the  wauke, 
mamake,  maaloa  and  bread-fruit,  and  the  flesh  of  the  fern-shoot 
(pala-holo)18  to  be  made  into  tapa..     She  beat  out  these  fibres 
into  tapa  and  stamped  the  fabrics  for  pans  and  malos,  that  she 
and  her  husband  might  have  the  means  with  which  to  barter 
for  the  supply  of  their  wants.] 

29.  The  country  women  nursed  their  children  with  the  milk 
of  their  own  breasts,   and  when  they  went  to  any  work  they 
took  them  along  with  them.     But  this  was  not  always  the  case ; 
for  if  a  woman  had  many  relations,  one  of  them,  perhaps  her 
mother   (or  aunt),  would  hold  the  child.     Also  if  her  husband 
was  rich  she  would  not  tend  the  child  herself;  it  would  be  done 
for  her  by  some  one  hired  for  the  purpose,  or  by  a  friend. 

30.  The  indolent  women  in  the  country  were  very  eager  to 
have  a  husband  who  was  well  off,  that  they  might  live  without 
work.     Some  women  offered  worship  and  prayers  to  the  idol- 


95 

gods  that  they  might  obtain  a  wealthy  man,  or  an  alii  for  a  hus- 
band. In  the  same  way,  if  they  had  a  son,  they  prayed  to  the 
idols  that  he  might  obtain  a  rich  woman  or  a  woman  of  rank 
for  his  wife,  so  that  they  might  live  without  work. 

31.  It  was  not  the  nature  of  the  women  about  court  to  beat 
tapa  or  to  print  it  for  pans  and  malos.     They  only  made  such 
articles  as  the  alii  specially  desired  them  to  make.   • 

32.  All  the  articles  for  the  use  of  the  people  about  court, 
the  robes,  malos,  pans,  and  other  necessaries   (inea  e  pono  ai) 
wrere  what  the  chiefs  received  from  the  people  of  the  country. 

33.  One  of  the  chief  employments  of  the  women  about  court 
was  to  compose  meles  in  honor  of  the  alii}*  which  they  recited 
by  night  as  well  as  by  day. 

NOTES    ON    CHAPTER    XIX. 

(1)  Sect.  5.     "Ihu  ka  eo,  or  umeke  ka  eo"  was  an  epithet  applied  to  the 
full  calabash.     An  empty  calabash  was  nmcke  pala  ole,"  i.  e.,  an  unripe 
calabash. 

(2)  Sect.   7.     This  remark  does  not  apply  to  the  people  of  the  Kau 
•district  on  Hawaii.  They  had  a  reputation  for  being  quick  to  assert  their 
rights.     Kau  was  called  the  rebellious  district. 

('3)  Sect.  8.  If  an  insolent  courtier  were  to  see  that  a  country  clown 
had  a  beautiful  woman  for  a  wife  he  would  say  to  her,  "You  come 
along  with  me/'  and  the  country  clawn  would  be  too  spiritless  to  make 
any  resistance.  Or  one  of  the  women  about  court,  meeting  a  handsome 
young  countryman  whom  she  fancied,  would  turn  his  head  with  flattery 
and  try  to  win  him  to  herself,  saying,  ''Why  does  such  a  fine  fellow  as 
you.  condescend  to  live  with  such  a  fright  of  a  creature  as  that  wife  of 
yours?  You'd  better  come  along  with  me." 

(4)  Sect.    17.     These   hipuu-puu   were  only  two  or  three  inches  wide, 
and   it   took   several   of  them  knotted  together   to   go   about   a   man   and 
cover   his   nakedness. 

(5)  Sect.    18.     Aikane,   now   used    to     mean  an     honest  and   laudable 
friendship  between  two  males,  originally  meant  the  vice  of  that  burnt-up 
•city.- 

(6)  Sect.    18.     Hoo-ka-maka,    a    bestial    form   of    vice    in    which    man 
confronted  man. 

(7)  Sect.    18.    Moe    hoo  kuli-hoo-kuli,    to    shut    one's    mouth    with    a 
bribe. 

(8)  Sect.  20.     Lono-maka-ilie — In  this  the  spear  was  discharged  from 
the  hand. 


96 

(p)  Sect  20.  Ku-pololu — In  this  the  assailant  used  the  long  spear,  po- 
lolu,  as  a  vaulting-pole  with  which  to  pursue  his  opponent.  The  same 
weapon  served  him  both  offensively  and  defensively. 

(10)  Sect.  20.  In  Kaka-laau  a  short  staff  or  sword-like  stick  was 
used  to  strike,  thrust,  and  parry,  as  in  single-stick. 

(n)  Sect.  20.  Kaala  was  a  rough  and  tumble  form  of  wrestling,  in 
which  each  man  sought  to  down  the  other. 

(i2>  Sect.  20.  Kui-alna  was  a  most  savage  form  of  combat,  combin- 
ing, in  addition  to  wrestling  and  boxing,  bone-breaking  and  maiming. 

13)  Sect.  24.  Honuhonu.  Two  men  sat  a  la  Turc  lacing  each  other,  the 
hands  of  each  resting  on  the  shoulders  of  his  opposite,  knees  touching. 
The  game  consisted  in  rocking  alternately  backward  and  forward,  thus 
causing  each  player  in  turn  to  be  placed  now  above  and  now  below  the 
other. 

(14)  Sect.  24.     Loulou.     Two  men  sat  facing  each  other  with  legs  in- 
tertwined arid  attempted  to  tip  each  other  over  sideways. 

(15)  Sect.  24.     Uma.    Also  called  kulakula'i.    The  two  players  kneeled 
facing  each  other,  right  hands  grasped  elbows  of  the  same   side  firmly 
planted  on  the  ground.  Each  one  now  strove  to  tip  the  fore-arm  of  his 
opponent  over  and  bring  the  back  of  his  hand  onto  the  ground. 

(16)  Sect.  24.     Kahau.     A  wrestling     contest     between     two   persons 
mounted   on   stilts. 

(17)  Sect.  24.     Lua.  A  famous  style  of  contest  which  combined  boxing 
wrestling,    rough-and-tumble    tossing   and  gripping,   maiming   and   bone- 
breaking. 

(18)  Sect.  28.    Palaholo  was  mixed  with  the  fibre  of  mamake  in  making 
tapa   after  being  steamed  in  the  oven. 

N.  B.  The  language  of  this  as  well  as  the  preceding  chapter  is  full 
of  technical  expressions  which  few  Hawaiians  of  the  present  day  know 
the  meaning  of. 

(19)  Sect.  33.     The  mele  inoa  was  a  mele  in  adulation  of  a  prince  or 
king,    reciting  the   glories   of  his  ancestry. 

The  title  of  this  chapter  might  have  been  translated  with  no  breach 
of  fairness,  LIFE  IN  THE  COUNTRY  CONTRASTED  WITH  LIFE 
AT  COURT.  Any  one  who  wishes  is  at  liberty  to  make  the  substitution. 
If  it  were  true  that  the  place  where  the  king  lives  is  always  to  be  called 
courl,  then  by  all  means  let  us  make  this  verbal  substitution;  and  not 
only  that,  but  also  the  necessary  mental  and  imaginative  substitution 
which  shall  make  the  thing  fit  the  name. 


CHAPTER  XX. 

CONCERNING    KAUWA.1 

I.     There  was  a  class  of  people  in  the  Hawaiian  Islands  who 
were  called  kauwa,  slaves.    This  word  kamva  had  several  mean- 


9T 

ings.  It  was  applied  to  those  who  were  kauwa  by  birth  as  well  as 
those  who  were  alii  by  birth. 

2.  Kauwa  was  a  term  of  degradation  and  -great  reproach.  But 
some  were  kauwa  only  in   name;  because  the  younger  brother 
has  always  been  spoken  of  as  the  kauwa  of  the  elder  brother. 
But  he  was  not  his  kauwa  in  fact.  It  was  only  a  way  of  indicating 
that  the  younger  was  subject  to  the  older  brothejf. 

3.  So  it  was  with  all  younger  brothers  or  younger  sisters  in 
relation  to  their  elder  brothers  or  elder  sisters,  whether  chiefs  or 
commoners. 

i  4.  Those  who  had  charge  of  the  chief's  goods  or  who  looked 
Wter  his  food  were  called  kauwa.  Their  real  name  was  'a-i-puu- 
pu'u  and  they  were  also  called  kauwa;  but  they  were  kauwa  only 
in  name,  they  were  not  really  slaves. 

5.  There  were  people  who  made  themselves  kauwa,  those  who 
went  before  the  king,  or  chief,  for  instance,  and  to  make  a  show 
of  humbling  themselves  before  him  said,  "We  are  your  kauwa/' 
But  that  was  only  a  form  of  speech.j 

6.  Again  people  who  lived     with     the  rich  were  sometimes 
spoken  of  as  their  kauiva.     But  they  were  not  really  kauwa;  that 
term  was  applied  to  them  on  account  of  their  inferior  position. 

7.  Mischievous,  lawless     people   (poe  kolohe)   were     among 
those  who  were  sometimes  called  kauiva-,  and  it  was  the  same 
with  the  poor.    But  they  were  not  the  real  kauwa;  it  was  only  an 
epithet  applied  to  them. 

8.  When  one  person  quarreled  with  another  he  would  some- 
times revile  him  and  call  him  a  kauwa;  but  that  did  not  make 
him  a  real  kauwa,  it  was  only  an  epithet  for  the  day  of  his  wrath, 
anger  and  reviling. 

(jp.  The  marshals  or  constables  (ilamuku)  of  the  king  were 
spoken  of  as  his  kauwa,  but  they  were  not  really  kauwa.  There 
were  then  many  classes  of  people  called  or  spoken  of  as  kauwa, 
but  they  were  kauwa  only  in  name,  to  indicate  their  inferior  rank ; 
they  were  not  really  and  in  fact  kauwa. 

The  people  who  were  really  and  in  fact  kauzva  were  those 
who  were  born  to  that  condition  and  whose  ancestors  were  such 
before  them.  The  ancestral  line  of  the  people  (properly  to  be) 
called  kauwa  from  Papa  down  is  as  follows : 


98 

ID.  Wakea  had  a  kauwa  named  Ha'akauilana.  We  are  not 
informed  in  what  way  Ha'akauilana  became  a  kauwa  to  Wakea. 
'He  may  have  been  obtained  by  purchase — we  don't  know  how  it 
-came  about.  After  Wakea  deserted  his  wife  Papa,  she  lived  with 
.their  kauwa  Ha'akauilana. 

Ji.     In  time  there  was  born  to  the  couple  a  son  named  Kekeu. 
Kekeu  lived  with  Linnilani  and  they  begot  Noa. 
JSfoa  lived  with  Papa  the  second  and  they  begot  Pueo-nui- 
ivclu-welu. 

Pueo-nui-welu-welu  lived  with  Noni.    Their  first  born  was 

Maka-nom,  their  last  K ,  and  these  were  the  ancestors  of  the 

^actual  and  real  kamva  in  the  Hawaiian  Islands. 

12.     The  descendants  of  Makanoni  and  of  K were  the 

real  kauwa  in  Hawaii  nei.  If  persons  of  another  class,  a  chief 
perhaps,  married  one  of  these  people  and  had  children,  the  chil- 
dren were  real  kamva. 

J^rj.  The  name  kamva  was  an  appellation  very  much  feared 
•and  dreaded.  If  a  contention  broke  out  between  the  chiefs  and  the 
people  and  there  was  a  fracas,  pelting  with  stones  and  clubbing 
with  sticks,  but  they  did  not  exchange  reviling  epithets  and  call 
•each  other  kamva,  the  affair  would  not  be  regarded  as  much  of  a 
•quarrel. 

14.  Eut  if  a  man  or  a  chief  contended  with  his  fellow  or  with 
any  one,  and  they  abused  each  other  roundly,  calling  one  an- 
other kauwa;  that  was  a  quarrel  worth  talking  about,  not  to  be 
forgotten  for  generations. 

15.  The  epithet  kauwa  maoli,  real  slave,  was  one  of  great 
•offense.    If  a  man  formed  an  alliance  with  a  woman,  or  a  woman 
with  a  man,  and  it  afterwards  came  out  that  that  woman  or  that 
man  was  a  kauwa,  that  person  would  be  snatched  away  from  the 
kauwa  by  his  friends  or  relatives  without  pity. 

16.  If  a  chief  or  a  chiefess  lay  with  one  who  was  a  kauwa, 
not  knowing  such  to  be  the  fact,  and  afterwards  should  learn  that 
the  person  was  a  kauwa,,  the  child,  if  any  should  be  born,  would  be 
dashed  to  death  against  a  rock.  Such  was  the  death  dealt  out  to 
one  who  was  abhorred  as  a  kauwa. 

^ 17.     The  kauwa  class  were  so  greatly  dreaded  and  abhorred 

that  they  were  not  allowed  to  enter  any  house  but  that  of  their 


99 

master,  because  they  were  spoken  of  as  the  aumakua  of  their 
master. 

1 8.  Those  who  were  kauwa  to  their  chiefs  and  kings  in  the 
old  times  continued  to  be  kauwa,  and  their  descendants  after  them 
to  tiie  latest  generations ;  also  the  descendants  of  the  kings  and 
chiefs,-  their  masters,  retained  to  the  latest  generation  their  po- 
sition as  masters.  It  was  for  this  reason  they  were  called  au- 
makua, the  meaning  of  which  is  ancient  servant  (kauzva  kahiko). 
They  were  also  called  akua.  i.  e.,  superhuman  or  godlike  (from 
some  superstitious  notion  regarding  their  power).  Another  name 
applied  to  them  was  kauwa  lepo,  base-born  slave  (lepo,  dirt. 
"Mud-sill")  ;  or  an  outcast  slave,  kauwa  haalelc  loa,  which  means 
a  most  despised  thing. 

IQ.  Those  kauwa  who  were  tattooed  on  the  forehead  were 
termed  kauwa  lae-puni,  slaves  with  bound  foreheads ;  or  they  were 
called  kauwa  kikotii,  the  pricked  slave;  or  kauwa  makawela,  red- 
eyed  slave.  These  were  most  opprobrious  epithets.! 

20.  If  a  person  of  another  class  had  a  child  by  one  of  these 
an-makuas  or  kamvas,  the  term  no'u  was  applied  to  it,  which 
meant  that  it  also  was  a  kauwa  to  the  same  master. 

21.  Some  people  of  other  classes,  and  of  the  alii  class  as  we'll, 
formed   connections  with   kamvas,   either  through   ignorance  or 
through  concupiscence,  or  because  they  happened  to  have  met  a 
fine-looking  woman  or  man   of  the  kauwa  class.     In  this  way 
some  aliis,  as  well  as  others,  became  entangled  (hih ia).  Children 
begotten  of  such  a  union  were  termed  ula-ula-ili,  red  skin  (from 
the  sun-burn  acquired  by  exposure  through  neglect  and  naked- 
ness). 

Men  and  women  who  were  kauwa  were  said  to  be  people 
from  the  wild  woods  (nahelehele) ,  from  the  lowest  depths  no 
lalo  liio  loa).\ 

23.  It  was  for  this  reason  that  the  rank  of  the  first  woman 
or  man  with  whom  a  great  chief  or  chief  ess  was  paired,  was  so 
carefully  considered  beforehand  by  those  skilled  in  genealogies 
(kuauhau),  who  knew  the  standing  of  the  woman  or  man  in 
question,  whether  an  alii  or  a  kauwa. 

24.  For  the  same  reason  great  chiefs  were — sometimes — paired 
with  their  elder  sisters  (or  elder  brothers,  as  the  case  might  be), 


100 

or  with  some  member  of  their  own  family,  lest  by  any  chance 
they  might  unite  with  a  kauwa. 

25.  It  was  for  this  reason  also  that  the  genealogies  of  the  aliis 
were  always  carefully  preserved,  that  it  might  be  clear  who  were 
free   from  the  taint  of   kauwa  blood,   that  such  only  might  be 
paired  with  those  of  alii  rank. 

26.  It  was  a  matter  likely  to  cause  the  death  of  a  high  chief 
to  have  it  said  of  him  that  he  was  an   alii  ha-niva*.    In  such  a  case 
the  most  expert  genealogists  would  be  summoned  to  search  the 
matter  to  the  bottom.     Genealogists  were  called  the  wash-basins 
of  the  aliis,  in  which  to  cleanse  them.    The  kauwa  class  were  re- 
garded as  a  defilement  and  a  stench. 

27.  A  female  kauwa  was  an  outcast  and  was  not  allowed  to 
enter  the  eating  house  of  a  female  chief.  I 

NOTES  ON  CHAPTER" xx. 

(T)  The  word  Kauwa  in  the  title  as  it  stands  in  the  original  has  been 
deliberate'y  mutilated  and  an  unsuccessful  attempt  made  to  make  it  il- 
legible with  pen-strokes.  In  its  place,  i.  e.,  following  it,  has  been  in- 
serted the  word  kanaka.  The  same  crude  and  unsuccessful  attempt  to 
cover  up  the  word  has  been  made  in  sections  9.  10,  n,  12,  and  13,  and  in 
some  places  there  has  been  substituted  for  it  the  word  ai-kane.  The 
same  thing  has  also  been  done  to  the  proper  names  Haakaiiilana,  Maka- 

noni  and  one  other  name,  the  initial  letter  of  which,  K — ,  is  all  that 

can  be  made  out. 

This  attempt  to  obliterate  these  words  was  evidently  not  done  by  the 
author  himself.  What  motive  could  the  author  have  had  to  undo  his  own 
darker  tint.  What  motive  could  the  author  have  had  to  undo  his  own 
work?  The  theory  that  seems  to  me  most  probable  is  that  the  culprit  did  it 
from  shame,  being  himself  a  kauiu'a. 

I  am  informed  by  an  intelligent  Hawaiian  that  he  once  knew  in  Kipa- 
hnlu,  Maui,  a  man  named  Moo,  who  had  in  the  center  of  his  forehead 
a  small,  round  tattooed  spot  as  large  as  the  tip  of  one's  finger.  He 
now  believes  him  to  have  been  a  kauwa.  "I  am  strongly  of  the  opinion 
that  he  was  undoubtedly  such.  He  lived  on  friendly  terms  with  the 
people  about  him,  apparently  creating  no  aversion  or  fear.  He  had  a 
wife  who  had  no  signs  of  being  a  kauwa.  He  died  at  Kipahulu  some 
time  in  the  sixties.  He  was  a  fine-looking,  well  made  man,  intelligent 
and  self-respecting,  able  and  ready  to  stand  up  for  his  own  rights.  I  did 
not  know  anything  about  this  man's  history,  but  I  believe  him  to  have 
been  a  kauwa.  I  would  have  been  ashamed  to  have  questioned  him  on 
the  subject,  or  to  have  gone  about  seeking  information  from  others  in 
regard  to  him,"  said  my  informant. 


101 

The  Hawaiians  are  still  very  sensitive  about  this  matter  of  the  kauw'a. 
To  this  day  people  in  reviling  each  other  will  occasionally  fling  out 
the  epithet  kau-w'a.  The  institution  itself,  however,  has  gone  by. 

(2)  Sect.  19.  I  am  informed  that  kauiv'a  were  marked  by  means  of  the 
tattoo  on.  the  parts  of  the  face  about  the  eyes  and  on  the  forehead,  as 
indicated  in  the  accompanying  cuts. 


No  i  is  a  round  spot  in  the  middle  of  the  forehead. 

No.  2  is  a  curved  figure  arched  over  the  root  of  the  nose  from  one 
eye  to  the  other. 

No.  3  represents  two  curved  figures  which  are  placed  like  two  halves 
of  a  bracket-mark  outside  of  and  so  as  to  include  the  eyes. 

Kapule  of  Molokai  informs  me  that  in  his  childhood  he  knew  a  fam- 
ily on  Molokai  in  which  there  were  several  fine  girls,  but  as  they  were 
said  to  be  kamv'a  no  one  wanted  to  marry  them,  and  they  were  neglected 
in  the  matrimonial  market,  in  spite  of  their  attractions.  His  grand- 
mother explained  to  him  the  reason  for  their  being  so  much  avoided 
and  despised.  He  said  that  he  used  to  be  informed  that  a  kauw'a  was 
thought  to  be  the  offspring  of  a  bestial  alliance.  The  same  informant 
said  he  never  had  heard  of  such  a- thing  as  a  kauw'a's  being  marked  or  tat- 
tooed in  any  way. 


CHAPTER  XXL 

WRONG   CONDUCT  AND   RIGHT   CONDUCT. 
(NA    IIEWA    ME    NA   PONO). 

The  Ancient  Idea  of  Morality. 

1.  There  are  many  kinds  of  wrong-  committed  by  men,  if  their 
number  were  all  told;  but  a  single  stem  gives  birth  to  them  all. 
The   thought  that  proceeds   from,  the  mind   is  the  parent  that 
begets   a  multitude  of  sins.1 

2.  When  the  heart  proposes  to  do  wrong  then  doubtless  it 
will  commit  a  sin  ;  and  when  it  purposes  to  do  right,  then  no-  doubt, 
it  wiU  do  right;  because  from  the  heart   (naau,  bowels)   comes 


102 

good  and  from  the  heart  also  comes  evil.     But  some  evils  light 
down  of  themselves  (lele  zvale  uiai),  and  so  do  some  good  things. 

3.  If  the  eye  sees  a  thing,  but  the  heart  does  not  covet  it,  no 
wrong  is  done.     But  if  the  eye  observes  and  the  heart  covets  a 
certain  thing,  a  great  many  thoughts  will  arise  within  having  inor- 
dinate desire  (kuko)  as  the  root,  a  restless  yearning  (lia),  a  ve- 
hement desire  (uluku),a.nd  a  seizing  (hookaha)  ;or  duplicity  (hoo- 
makaitlii)  and  covetousness  (iini),  which  make  one  look  upon  a 
thing  with  deep  longing  and  the  purpose  to  take  it  secretly  and 
appropriate  it  to  one  self.     These  faults  are  to  be  classed  with 
theft. 

4.  Coveting  the  property  of  another  has  many  aspects  to  it, 
a  spying  upon  another,  lying  in  ambush  on  his  trail,  plotting, 
treachery,  deceit,  trickery  with  the  intent  to  murder  secretly  in 
order  to  get  someone's  goods.     All  of  these  things  come  under 
the  head  of  robbery  and  are  of  the  nature  of  murder   (pepehi 
wale ) . 

5.  If  one  has  determined  to  enrich  himself  at  another's  ex- 
pense the  evil  has  many  shapes.    The  first  thing  is  covetousness 
(pokaha),  filching,  thrusting  one's  self  on  the  hospitality  of  one's 
neighbor    (kipa  wale),  stripping  another  of  his  property   (hao 
wale),  appropriating  his  crops  (uhuki  wale),  theft,  robbery  and 
other  wrong  deeds  of  that  nature. 

6.  If  a  man  wishes  to  deal  truthfully  with  another  and  after- 
wards finds  that  things  have  been  misrepresented  to  him,  there 
are  many  things  involved  in  that.     In  the  first  place  there  is 
deceit   (hoo-punipuni),  lying      (waha-he'e),  slander     (alapahi) , 
falsehood  (palau),  the  lie  jestful   (ku-ltahe-kahe) t  the  lie  fluent 
(palolo).  the  lie  unclothed,    (kokahe),  the  lie  direct,   (pahilau), 
and  many  other  things  of  like  sort. 

7.  If  a  person  seeks  to  find  fault  with  another  there  are  many 
ways  of  doing  it,  the  chief  of  which  is  slander  (aki,  biting),  de- 
famation (ahiahi) ,  making  false  accusations  (niania),  circulating 
slanders  (holoholo  oleo),  vilifying  (makauli'i) ,  detraction  (kaa- 
mehai,  belittling   (kuene),  tale-bearing   (poupou-noho-ino),   en- 
snaring  (hoowalewale)  t     misleading    (luahele),  treachery    (ku- 
makaia),  fault-finding  (hoolazvehala) ,  malice  (opu-inoino) ,  scan- 
dal-mongering  (laive-olelo-ivalc) ,  reviling  (paonioni)  and  a  host 
of  other  things  of  the  same  sort. 


103 

8.  If  one  has  evil  thoughts  against  another  there  are  a  great 
many  ways  in  which  they  may  express  themselves.  The  first  is 
anger   (huhu)f  indignation   (inaina),  sarcasm   (a-aka),  scolding 
(keke),  fault-finding  (nana),  sourness  (kukona),  bitterness  (na~ 
hoa),  fretfulness    (makona) ,  rudeness   (kalaea) ,  jealousy   (hoo- 
lili) ,  scowling   (hoomakue),  harshness  hookoikoi),  intimidation 
(hooweliweli)   and  many  other  ways. 

9.  If  a  man  wished  to  kill  an  innocent  person  there  are  many 
ways     in     which     he     can  do  it,  first    to     simply    beat  him    to> 
death   (pepehi  wale),  by  stoning  (hailuku),  whipping  (hahau)r 
knocking  him     down   (kulai),  garroting     (umiwale),  pounding; 
with  his  fists  (kuku'i  wale),  smiting  (papa'i),  wrestling  (hako'o- 
ko'o),  stirring  up  a  fight  (hookonokono) ,  and  many  other  sim- 
ilar ways. 

10.  These  were  all  sins,  clearly  understood  to  be  very  wrongs 
but  those  who  did  these  things  were  not  suitably  punished  in  the 
old  times.     If  any  one  killed  another,  nothing  was  done  about 
it — there  was  no  law.    It  was  a  rare  thing  for  any  one  to  be  pun- 
ished as  at  the  present  time.2 

11.  It  should  be  remarked  here  that  in  ancient  times  indis- 
criminate sexual  relations  between  unmarried  persons  (moe  o  net. 
men  kaawale),  fornication,  keeping  a  lover  (moe  ipo),  hired  pros- 
titution (moe  kookuli),  bigamy,  polyandry,  whoredom  (moe  hoo- 
kama-kama),  sodomy  (moe  aikane),  and  masturbation  were  not 
considered  wrong,  nor  were  foeticide  and  idol-worship  regarded 
as  evils. 

12.  The  following  things  were  held  to  be  wrong,  heiva,  both 
in  men  and  women,  to  change  husband  or  wife  frequently  (ko- 
aka),  to  keep  shifting  from  place  to  place,  to  be  a  glutton  or  to» 
in  men  and  women:  to  change  husband  or  wife  frequently  (ko- 
less  gossip  (palau-aJelo) ,  to  be  indolent  and  lazy,  to  be  an  improv- 
ident vagabond  (aea,  kuonoono-ole),  to  be  utterly  shiftless  (lima- 
liina-piiau),to   go  about  getting  food   at  other  people's   houses- 
(koalaala-makc-hcwa) — these  and  other  like  actions  were  really 
wrong,  hezva. 

13.  The  following  practices     were     considered  hewa  by  the 
landlord,  that  one  should  give  himself  up  to  the  fascinations  of 
sport  and  squander  his  property  in  puhenehene,  sliding  the  stick 
(palie,e),  bowling  the  ulu-maika}  racing  with  the  canoe,  on  the 


104 

surf-board  or  on  the  holua-sled.  that  one  should  build  a  large 
house,  have  a  woman  of  great  beauty  for  his  wife,  sport  a  fine 
tapa,  or  gird  one's  self  with  a  fine  malo. 

13.  All  of  these  things  were  regarded  as  showing  pride,  and 
were  considered  valid  reasons  for  depriving  a  man  of  his  lands, 
because  such  practices  were  tantamount  to  secreting  wealth. 

14.  If  a  landlord,  or  land  agent,  who  farmed  the  land  for  an 
alii  (kono-hiki)  had  to  wife  a  woman  who  did  no  work,  neither 
beating  out  or  printing  tapa,  doing  nothing  in  fact,  but  merely 
depending  on  what  her  husband  produced,  such  a  non-producer 
was  called  a  polo-hana-ole,  and  it  would  be  counted  a  hewa,  and 
a  sufficient  reason  why  the  man  should  be  turned  out  of  his  lands. 

15.  Mere  complaining  and  grumbling,  with  some  other  mis- 
fortunes are  evils  that  come  of  themselves.     There  are  other  ills 
of  the  same  sort  which  I  have  not  mentioned. 

/  16.  There  was  a  large  number  of  actions  that  were  consid- 
ered essentially  good  (pono  maoli) ,  and  the  number  of  persons 
who  did  them  was  very  considerable,  in  spite  of  which  there 
lighted  down  upon  them  the  misfortune  that  when  they  looked 
upon  the  things  belonging  to  another  their  heart  lusted  after  them. 
The  right  course  in  such  a  case  is  to  resist  the  temptation,  not 
to  pursue  the  object  of  one's  desire,  to  cease  thinking  about  it 
and  touch  it  not. 

17.  To  act  justly  without  trespassing  or  deceiving,  not  fre- 
quenting another's  house,  not  gazing  wistfully  upon  your  neigh- 
bor's goods  nor  begging  for  anything  that  belongs  to  him — that  is 
the  prudent  course. 

18.  The  following  actions  were  considered  worthy  of  appro- 
bation ;  to  live  thriftily,  not  to  be  a  vagabond,  not  to  keep  chang- 
ing wives,  not  to  be  always  shifting  from  one  chief  to  another,  not 
to  run  in  debt. 

19.  It  was  reckoned  a  virtue  for  a  man  to  take  a  wife,  to  bring 
up  his   children   properly,   to  deal   squarely  with  his   neighbors 
and  his  landlord,  to  engage  in  some  industry,  such  as  fanning, 
fishing,   house-building,  canoe-making,  or  to  raise   swine,   dogs 
and  fowls. 

20.  It  was  also  deemed  virtuous  not  to  indulge  in  sports,  to 
abstain  from     such     games  as  puhenehene,  pahee,  bowling  the 
maika,   running  races,  canoe-racing,   surf-riding,   racing  on  the 


105 

holua-sled,   and   to   abstain   from  the  tug-of-war  and  all   other 
games   of   such   sort. 

21.  The  practice  of  these  virtues  was  a  great  means  of  better- 
ing one's  self  in  this  life  and  was  of  great  service. 

22.  The  farmer  and  the  fisherman  acquired  many  servants  and 
accumulated  property  by  their  labors.   "For  this  reason  the  prac- 
tice of  these  callings  was  regarded  as  most  commendable. 

23.  The  worship  of  idols  was  regarded  as  a  virtue  by  the 
ancients,  because  they  sincerely  believed  them  to  be  real  gods. 
The  consequence  was  that  people  desired  their  chiefs  and  kings 
to  be  religious  (haipnle) .    The  people  had  a  strong  conviction  that 
if  the  king  was  devout,  his  government  would  abide. 

24.  Canoe-building  was  a  useful  art.    The  canoe  was  of  ser- 
vice in  enabling  one  to  sail  to  other  islands  and  carry  on  war 
against  them,  and  the  canoe  had  many  other  uses. 

25.  The  priestly  office  was  regarded  with  great  favor,  and 
great  faith  was  reposed  in  the  power  of  the  priests  to  propitiate 
the  idol-deities,  and  obtain  from  them  benefits  that  were  prayed 

for. 

26.  The  astrologers,  or  kilo-lani,  whose  office  it  was  to  ob- 
serve the  heavens  and  declare  the  day  that  would  bring  victory 
in  battle,  were  a  class  o>f  men  highly  esteemed.     So  also  were 
the  knhi-kuhi-puu-one,  a  class  of  priests  who  designated  the  site 
where  a  heiau  should  be  built  in  order  to  insure  the  defeat  of 
the  enemy. 

27.  The  kaka-olelo,  or  counsellors  who  advised  the   alii  in 
matters  of  government,  were  a  class  much  thought  of;  so  also 
were  the  warriors  who  formed  the  strength  of  the  army  in  time 
of  battle  and  helped  to  rout  the  enemy. 

28.  Net-makers  (poe  ka-upena)  and  those  who  made  fishing- 
lines  (hilo-aha)  were  esteemed  as  pursuing  a  useful  occupation. 
The  mechanics  who  hewed  and  fashioned  the  tapa  log,  on  which 
was  beaten  out  tapa  for  sheets,  girdles  and  loin-cloths  for  men 
and  women  were  a  class  highly  esteemed.     There  were  a  great 
many  other  actions  that  were  esteemed  as  virtuous  whether  done 
by  men  and  women  or  by  the  chiefs ;  all  of  them  have  not  been 
mentioned. 


NOTES    ON    CHAPTER    XXI. 

(i)  Sect.  I.  What  did  the  ancient  Hawaiians  seriouslv  regard  as 
wrong? 

First — Any  breach  of  tabu  or  of  ceremonious  observance. 

Second — Failure  to  fulfill  a  vow  to  the  gods  or  to  make  good  any  re- 
ligious obligation. 

Thiid — Any  failure  in  duty  towards  an  alii,  especially  an  alii  kapn. 

Fourth — For  the  kahu  of  an  idol  to  have  neglected  any  part  of  his 
duties,  as  feeding  it  or  sacrificing  to  it.  Under  this  same  head  should  be 
put  the  duties  of  the  keeper  of  the  bones  of  the  dead  king;  to  have  neg- 
lected such  a  duty  would  put  a  terrible  load  on  the  conscience.  It  is 
o\\ing  to  the  fidelity  of  the  kahu  that  the  hiding  place  of  the  great  Ka- 
mehameha's  bones  is  to  this  day  a  profound  secret.  The  fidelity  with 
which  such  obligations  as  these  were  kept,  is  proof  enough  that  this  people 
had  all  the  material  of  conscience  in  their  make  up.  It  will  be  seen  that 
the  duties  and  faults  that  weighed  most  heavily  on  the  conscience  of  the 
Hawaiian  were  mostly  artificial  matters,  and  such  as  in  our  eyes  do  not 
touch  the  essense  of  morality.  But  that  is  true  of  all  consciences  to  a 
large  extent.  It  should  be  remarked  that  the  Hawaiian  was  a  believer  in 
the  doctrine  of  the  divine  right  of  kings  to  the  extremest  degree.  His 
duties  to  his  alii,  or  lam,  as  the  poets  always  styled  him,  was,  therefore, 
on  the  same  footing  with  those  due  to  the  almas. 

Fifth — I  believe  that  the  Hawaiian  conscience  would  have  been  seriously 
troubled  by  any  breach  of  the  duties  of  hospitality. 

(2)  Sect.  10.  The  lex  talionis  was  the  rule.  Friends  often  took  up 
the  -natter  and  enacted  something  like  a  vendetta. 


CHAPTER  XXII. 

THE   VALUABLES    AND   POSSESSIONS    OF    THE   ANCIENT    HAWAIIANS. 

1.  The  feathers  of  birds  were  the  most  valued  possessions  of 
the  ancient  Hawaiians.     The  feathers  of  the  inamo  were  more 
choice  than  those  o<f  the  oo  because  of  their  superior  magnificence 
when  wrought  into  cloaks  (ahu).  The  plumage  of  the  i'iwi,  a  pa- 
pane  and  amakihi  were  made  into  ahu-ula,  cloaks  and  capes,  and 
into  mahi-ole,  helmets. 

2.  The  ahu-ula  was  a  possession     most  costly  and  precious 
(makamae),  not  obtainable  by  the  common  people,  only  by  the 
alii.     It  was  much  worn  by  them  as  an  insignia  in  time  of  war 
and  when  they  went  into  battle.    The  ahu-ula  was  also  conferred 


107 

ipon  warriors,  but  only  upon  those  who  had  distinguished  them- 
selves and  had  merit,  and  it  was  an  object  of  plunder  in  every 
battle. 

3.  Unless  one -were  a  warrior  in  something  more  than  name 
he  would  not  succeed  in  capturing  his  prisoner  nor  in  getting 
possession  of  the  ahu-ula   and   feathered   helmet  of  a  warrior. 
These  feathers  had  a  notable  use  in  the  making  of  the  royal  bat- 
tle-gods.1    They  were  also  frequently  used  by  the  female  chiefs 
in  making  or  decorating  a  comb  called  huli-kua,  which  was  used 
as  an  ornament  in  the  hair. 

The  lands  that  produced  feathers  were  heavily  taxed  at  the 
Makahiki  time,  feathers  being  the  most  acceptable  offering  to  the 
Makahiki-idol.  If  any  land  failed  to  furnish  the  full  tale  of 
feathers  due  for  the  tax,  the  landlord  was  turned  off  (hemo).  So 
greedy  were  the  alii  after  fathers  that  there  was  a  standing  order 
(palala)  directing  their  collection. 

4.  An  ahu-ula  made  only  of  niamo   feathers  was  called  an 
alaneo   and  was   reserved  exclusively  for  the  king  of  a  whole 
island,  alii  ai  moku;  it  was  his  kapa  wai-kaua  or  battle-cloak. 
Ahu-ulas  were  used  as  the  regalia  of  great  chiefs  and  those  of 
high  rank,  also  for  warriors  of  distinction  who  had  displayed  great 
prowess.     It  was  not B to  be  obtained  by  chiefs  of  low  rank,  nor 
by  warriors  of  small  prowess. 

5.  The  carved  whale-tooth,  or  niho-palaoa,  was  a  decoration 
worn  by  high  chiefs  who  alone  were  allowed  to  possess  this  or- 
nament.    They  were  not  common  in  the  ancient  times,  and  it  is 
only  since  the  reign  o-f  Kamehameha2  I  that  they  have  become 
somewhat  more  numerous.    In  battle  or  on  occasions  of  ceremony 
and  display    (hookahakaha)   an  alii  wore  his  niho-palaoa.     The 
lei-palaoa  (same  as  the  niho-palaoa)  was  regarded  as  the  exclu- 
sive property  of  the  alii. 

6.  The  kahili, — a  fly-brush  or  plumed  staff  of  state — was  the 
emblem  and  embellishment  of  royalty.  Where  the  king  went  there 
went  his  &a/n/i-bearer   (paa-kahili) ,  and  where  he  stopped  there 
stopped  also  the  kah ///-bearer.     When  the  king  slept  the  kahili 
was  waved  over  him  as  a  fly-brush.     The  kahili  was  the  posses- 
sion solely  of  the  alii. 

7.  The  canoe  with  its   furniture  was  considered  a  valuable 
possession,  of  service  both  to  the  people  and  to  the  chiefs.     By 


108 

means  of  it  they  could  go  on  trading1  voyages  to  other  lands,  en- 
gage in  fishing,  and  perform  many  other  errands. 

8.  The  canoe  was  used  by  the  kings  and  chiefs,  as  a  means  of 
ostentation  and  display.    On  a  voyage  the  alii  occupied  the  raised 
and  sheltered  platform  in  the  waist  of  the  canoe  which  was  called 
the  pola,  while  the  paddle-men  sat  in  the  spaces  fore  and  aft,  their 
number  showing  the  strength  of  the  king's  following. 

9.  Cordage  and  rope  of  all  sorts  (na  kaula),  were  articles  of 
great  value,  serviceable  in  all  sorts  of  work.     Of  kaula  there 
were  many  kinds.    The  bark  of  the  hau  tree  was  used  for  making 
lines  or  cables  with  which  to  haul  canoes3  down  from  the  mount- 
ains as  well  as  for  other  purposes.     Cord — aha — made  from  co- 
coanut  fibre  was  used  in  sewing  and  binding  together  the  parts 
of  a  canoe  and  in  rigging  it  as  well  as  for  other  purposes.    Olona 
fibre  was  braided  into   (a  four  or  six-strand  cord  called)   lino, 
besides  being  made  into  many  other  things.     There  were  many 
other  kinds  of  rope  (kaula). 

10.  Fishing  nets  (upena)  and  fishing  lines  (aho)  were  valued 
possessions.     One  kind  was  the  papa-waha,  which  had  a  broad 
mouth;  another  was  the  aei  (net  with  small  meshes  to  take  the 
opelu)  ;  the  kawaa  net  (twenty  to  thirty  fathoms  long  and  four 
to  eight  deep,  for  deep  sea  fishing)  ;  the  kuu  net  (a  long  net,  oper- 
ated by  two  canoes)  ;  and  many  other  varieties. 

11.  Fish-lines,  aho,  were  used  in  fishing  for  all  sorts  of  fish, 
but  especially  for  such  fine  large  fish  as  the  ahi  and  the  kahala. 
The  aho  was  also  used  in  stitching  together  the  sails   (of  mat- 
ting) and  for  other  similar  purposes. 

12.  The  ko'i,  or  stone  ax,  was  a  possession  of  value.     It  was 
used  in  hewing  and  hollowing  canoes,  shaping  house-timbers  and 
in  fashioning  the  agriculture  spade,  the  oo,  and  it  had  many  other 
uses. 

13.  The  house  was  esteemed  a  possession  of  great  value.     It 
was  the  place  where  husband  and  wife  slept,  where  their  children 
and  friends  met,  where  the  household  goods  of  all  sorts  were 
stored. 

14.  There  were  many  kinds  of  houses :     the  mua   for  men 
alone,  the  noa,  where  men  and  women  met,  the  halau  for  the  shel- 
ter of  long  things,  like  canoes,  fishing  poles,  etc.,  and  there  were 
houses  for  many  other  purposes. 


109 

15.  Tapa  was  a  thing  of  value.     It  was  used  to  clothe  the 
body,  or  to  protect  the  body  from  cold  during  sleep  at  night.  The 
malo  also  was  a  thing  of  great  service,  girded  about  the  loins 
and  knotted  behind,  like  a  cord,  it  was  used  by  the  men  as  a  cov- 
ering for  the  immodest  parts.     ?'&&#%^Sfet/? 

^f  sy 

1 6.  Another  article  of  value  was  trie  pan;  wrapped  about  the 
loins  and  reaching  nearly  to  the  knees  it  shielded  the  modesty  of 
the  women. 

17.  Pigs,  dogs  and  fowls  were  sources  of  wealth.    They  were 
in  great  demand  as  food  both  for  chiefs  and  common  people,  and 
those  who  raised  them  made  a  good  profit. 

18.  Any  one    who  was  active  as  a  farmer  or  fisherman  was 
deemed  a  .man  of  great  wealth.    If  one  but  engaged  in  any  indus- 
try he  was  looked  upon  as  well  off. 

19.  The  man  who  was  skilled  in  the  art  of  making  fish-hooks 
(ka-makau)  was  regarded  as  fore-handed.    The  fish-hooks  of  the 
Hawaiians  were  made  of  human  bones,  tortoise  shell  and  the 
bones  of  pigs  and  dogs. 

20.  The  names  of  the  different  kinds  of  hooks  used  in  the 
ancient  times  would  make  a  long  list.    The  hoonoho*  was  an  ar- 
rangement of  hooks  made  by  lashing  two  bone  hooks  to  one 
shank   (they  were  sometimes  placed  facing  each  other  and  then 
again  back  to  back). 

21.  The  kikii    (in  which  the  bend  of  the  hook   followed  a 
spiral;  the  lua-loa   (sometimes  used  for  catching  the  aku)  ;  the 
nukii  (also  called  the  kakaka.     It  consisted  of  a  series  of  hooks 
attached  to  one  line),  the  keaa-wai-leia  (for  ulna.    The  bait  was 
strewn  in  the  water  and  the  naked  hook  was  moved  about  on  the 
surface)  ;  the  au-ku'u   (a  troll-hook,  having  two  barbs,  used  to 
take  the  ulna)  ;  the  inaka-puhi  (about  the  same  as  the  au-ku'u, 
but  with  only  one  barb)  ;  the  kai-anoa  (used  in  the  deep  sea — com- 
posed of  two  small  hooks,  without  barbs,  arranged  as  in  fig.  4)  ; 
the  omau   (about  the  same  as  the  kea'a-wai-leia  but  more  open, 
with  no  barb,  for  the  deep  sea)  ;  the  mana  (a  hook  for  the  eel)  ; 
the  kohe-lua  (also  called  kohe-lua-a-pa'a,  a  hook  with  two  barbs)  ; 
the  hulu  (having  a  barb  on  the  outside)  ;  the  kue  (a  very  much 
incurved  hook,  used  to  take  the  oio,  etc.)  ;  the  hui-kala  (a  large 
hook  with  two  barbs,  one  without  and  one  within)  ;  the  hio-hio 


no 

(a  minute  hook  of  mother  o'  pearl,  for  the  opelu)  ;  the  lawa  which 
was  used  for  sharks. 

22.  Such  were  the  names  of  the  fish-hooks  of  the  ancients, 
whether  made  of  bone  or  of  tortoise  shell  (ea).     In  helping  to 
shape  them  the  hard  wood  of  the  pna  and  the  rough  pahoehoe 
lava  rock  were  used  as  rasps. 

23.  The  oo   (shaped  like  a  whale-spade)   was  an  instrument 
useful  in  husbandry.     It  was  made  of  the  wood  of  the  ulel,  ma- 
mane,  omolemole,  lapalapa   (and  numerous  other  woods  includ- 
ing the  alahe'e). 

24.  Dishes,  ipu,  to  hold  articles  of  food,  formed  part  of  the 
wealth,  made  of  wood  and  of  the  gourd ;  umeke  to  receive  poi  and 
vegetable  food ;  ipu-kai,  bowls  or  soup-dishes,  to  hold  meats  and 
fish,  cooked  or  raw,  with  gravies  and  sauces ;  pa-laau — platters  or 
deep  plates  for  meats,  fish,  or  other  kinds  of  food ;  hue-ivai — bot- 
tle-gourds, used  to  hold  water  for  drinking.     Salt  was  reckoned 
an  article  of  value. 

25.  A  high  value  was  set  upon  the  co-wry  shell,  leho,5  and 
the  mother  o'  pearl,  pa®  by  the  fishermen,  because  through  the 
fascination  exercised  by  these  articles  the  octopus  and  the  bonito 
were  captured. 

26.  Mats,  mocna  (moe-na),  constituted  articles  of  wealth,  be- 
ing used  to  bedeck  the  floors  of  the  houses  and  to  give  comfort 
.to  the  bed. 

27.  A  great  variety  of  articles  were  manufactured  by  dif- 
ferent persons  which  were  esteemed  wealth. 

28.  At  the  present  time  many  new  things  have  been  imported 
from  foreign  countries  which  are  of  great  value  and  constitute 
wealth,  such  as  neat  cattle,  horses,  the  mule,  the  donkey,  the  goat, 
.sheep,  swine,  dogs,  and  fowls. 

29.  New7  species  of  birds  have  been  introduced,  also  new  kinds 
of  cloth,  so  that  the  former  tapa-cloth  has  almost  entirely  gone 
out  of  use.    There  are  also  new  tools,  books,  and  laws,  many  new 

things. J 

3(5;  But  the  book  that  contains  the  word  of  Jehovah  is  of  a 
value  above  every  other  treasure  because  it  contains  salvation 
for  the  soul. 


Ill 

NOTES    ON    CHAPTER    XXII. 

f  The  Hawaiian  3  had  no  money,  nor  anything  that  stood  as  an  accepted 
representative  of  value  to  take  its  place.  In  the  barter  carried  on  be- 
tween them  and  the  ships  in  the  early  days  of  intercourse  with  the  for- 
eigner, the  value  of  the  pig  was  reckoned  by  the  Hawaiian  in  proportion 
to  his  length,  so  much  for  the  pigling  of  the  length  of  the  forearm,  so 
much  hoop-iron  for  the  three-foot  porker,  and  so  much  for  the  full-grown, 
fathom  long  (cinema)  hog.  (N.  Z.,  zvhanganga.') 

The  one  barrier  that  stood  in  the  way  of  the  invention  and  adoption 
of  some  tangible  representative  of  value  was  the  selfish  and  exclusive 
policy  of  the  chiefs,  which  allowed  the  poor  kanaka  to  possess  nothing 
he  might  call  his  own,  not  even  his  mala  or  his  wife.  I  . 

(1)  Sect.    3.     Akua   kaal,    literally   a   god   with   a    sash.     This   was   a 
carved  staff   with  a  tuft  of   feathers  at  the  top.     The  color-bearer  who 
carried  this  emblem  into  battle  was  called  its  kahu.     The  image,  or  staff 
already  mentioned,  was  bound  to  the  body  of  the  kahu  by  this  kaai,  or 
sash,  and  the  kahu  wore  upon  his  own  head  the  mahiolc  or  helmet  which 
was    said    to    be    worn    by    the    idol.    This    substitution    of    the    kahu,    or 
man   who   carried   the   idol,    for     the     idol     itself,     was   not  an  uncom- 
mon   thing     in     Hawaiian  cult.       It     was     looked     upon     as     an     act  of 
infamy  to  take  the  life  of  the  kahu  of  an  akua-kaai  in  battle. 

Kv.-kaih-iuoku,  the  war  god  of  Kamehameha,  was  a  feather  god,  akua- 
huht-manu. 

(2)  Sect.  5.     Kamehameha  in  his  wars. of  conquest  took  a  large  num- 
ber of  these   things  as  spoils   of  war.   thus   causing   them  to   seem  more 
plentiful.     But  it  was  merely  that  they  were   brought  out  of  their  hid- 
ing places.     It    cannot  be   that  they   were  manufactured  in   any  number 
during  the  troublous  times  of  his   reign. 

(3)  Sect.  9.     The  koa  tree,  felled  in  the  depths  of  the  forest,  after  being 
rudely  shaped,  was  hauled  up  hill  and  down  dale  to  the  ocean,  its  real 
home,  by  means  of  strong  lines  of  hau  bark.     This  hauling  was  termed 
ko  waa.       See  Chap.  XXXIV. 

(4)  Sect.  20.     Hoonoho;  there  seem  to  have  been  two  varieties  of  this 
kind  of  arrangement  as  represented  in  the  two  cuts. 

(5)  Sect.   25.     A  stone-sinker,  carved  in  the  shape  of  the  cowry,  was 
lashed  with  the  shell  to  a  straight  staff  to  which   was  attached  a  hook. 
When   this  apparatus   was  let  down   into  the  ocean  the    squid,   attracted 
"by  the  rich  color  of  the  shell,  wrapped  his  arms  about  it  and  was  drawn 
up. 

(6)  Sect.  25.     The  pa  was  a  plate  of  mother  o'  pearl  with-  a  hook  of 
bone  attached.     It  was  used  as  a  troll  for  the  aku.     The  color  and  sheen 
of  the  pearl  seemed  to  have  some  sort  of  fascination  for  the  fish. 


112 

CHAPTER  XXIII. 

THE  WORSHIP  OF  IDOLS. 

1.  There  was  a  great  diversity  as  to  cult  among"  those  who 
worshipped  idols  in  Hawaii  nei,  for  the  reason  that  one  man  had 
one  god  and  another  had  an  entirely  different  god.  The  gods  of 
the  aliis  also  differed  one  from  another. 

2.  The  women  were  a  further  source  of  disagreement ;  they 
addressed  their  worship  to  female  deities,  and  the  god  of  one 
was  different  from  the  god  of  another.     Then  too  the  gods  of 
the  female  chiefs  of  a  high  rank  were  different  from  the  gods  of 
those  of  a  lower  rank. 

3.  Again  the  days  observed  by  one  man  differed  from  those 
observed  by  another  man,  and  the  things  that  were  tabued  by 
one  god  differed  from  those  tabued  by  another  god.     As  to  the 
nights  observed  by  the  alii  for  worship  they  were  identical,  though 
the  things  tabued  were  different  with  the  different  alii.    The  same 
was  true  in  regard  to  the  female  chiefs. 

4.  The  names  of  the  male  deities  worshipped  by  the  Hawa- 
iians,  whether  chiefs  or  common  people,  were  Ku,  Lono,  Kane, 
and  Kanaloa;  and  the  various  gods  worshipped  by  the  people 
and  the  alii  were  named  after  them.     But  the  names  of  the  fe- 
male deities  we're  entirely  different. 

5.  Each  man  worshipped  the  akua  that  presided  over  the  oc- 
cupation or  profession  he  followed,  because  it  was  generally  be- 
lieved that  the  akua  could  prosper  any  man  in  his  calling.     In 
the  same  way  the  women  believed  that  the  deity  was  the  one 
to  bring  good  luck  to  them  in  any  work. 

6.  So  also  with  the  kings  and  chiefs,  they  addressed  their 
worship  to  the  gods  who  were  active  in  the  affairs  that  con- 
cerned them ;  for  they  firmly  believed  that  their  god  could  de- 
stroy the  king's  enemies,  safeguard  him  and  prosper  him  with 
land  and  all  sorts  of  blessings. 

7.  The  manner  of  worship  of  the  kings  and  chiefs  was  different 
from  that  of  the  common  people.     When  the  commoners  per- 
formed religious  services  they  uttered  their  prayers  themselves, 
without  the  assistance  of  a  priest  or  of  a  kahu-akua.    But  when  the 
king  or  an  alii  worshipped,  the  priest  or  the  keeper  of  the  idol 
uttered  the  prayers,  while  the  alii  only  moved  his  lips  and  did 


H3 

net  say  a  word.     The  same  was  true  of  the  female  chiefs ;  they 
did  not  utter  the  prayers  to  their  gods.1 

8.  Of  gods  that  were  worshipped  by  the  people  and  not  by 
the  chiefs  the  following  are  such  as  were  worshipped  by  those 
who  went  up  into  the  mountains  to  hew  out  canoes  and  timber : 
Ku-pulupulu?  Kii-ala-na-wao ,3  Ku-moku-haliif  Ku-pepeiao-loa, 
Ku-pepeiao-poko,     Ku-ka-ieie,    Ku-palala-ke ,    Ku-ka-ohia-laka.5 
Lca,Q  though  a  female  deity,  was  worshipped  alike  by  women  and 
canoe-makers.. 

9.  Kit-huluhulu-inanu  was   the   gocl  of     bird-catchers,  bird- 
snares  (poe-ka-manu),7  birds  limers  and  of  all  who  did  feather- 
work.. 

10.  Kn-ka-oo  was  the  god  of  husbandmen. 

11.  Fishermen  worshipped  Ku—ula?  also  quite  a  number  of 
other  fishing-gods.    Hina-hele  was  a  female  deity  worshipped  both 
by  women  and  fishermen. 

12.  Those  who  practiced  sorcery    and    praying  to  death  or 
anaana  worshipped  Ku-koae,  Uli  and  Ka-alae-nui-a-Hina.9 

Those  who  nourished  a  god — an  umhi-pili8  for  instance — 
or  one  who  was  acted  upon  by  a  deity,  worshipped  Kalai-pahoa. 

(13.)  Those  who  practiced  medicine  prayed  to  Mai-ola.  Kapu- 
alakai  and  Kau-ka-hoola-niai  were  female  deities  worshipped  by 
women  and  practitioners  of  medicine. 

14.  Hula-dancers  worshipped  Laka;     thieves  Makua-aihue,: 
those  who  watched  fish-ponds  Hau-maka-pu'u ;  warriors  worship- 
ped Lono-maka-ihe ;  soothsayers  and  those  who  studied  the  signs, 
of  the  heavens  (kilokilo)  worshipped  the  god  Kuhimana. 

15.  Robbers  worshipped  the  god  Kui-alna;  those  who  went 
to  sea  in  the  canoe  worshipped  Ka-maha-alii.    There  \vere  a  great 
many  other  deities  regarded  by  the  people,  but  it  is  not  certain  that 
they  were  worshipped.     Worship  was  paid,  however,  to  sharks, 
to  dead  persons,  to  objects  celestial  and  objects  terrestrial.     But 
there  were  people  who  had  no  god,  and  who  worshipped  nothing ; 
these  atheists  were  called  aia. 

1 6.  The  following  deities  were  objects  of  definite  special  wor- 
ship by  women:  Lau-huki  was  the  object  of  worship  by  the  women 
who  beat  out  tapa.    La'a-hana  was  the  patron  deity  of  the  women 
who  printed  tapa  cloth.    Pele  and  Hiiaka  were  the  deities  o*f  cer- 
tain women.    Papa  and  Hoohoku,11  our  ancestors  were  worship- 


H4 

ped  by  some  as  deities.  Kapo  and  Pna  had  their  worshippers. 
The  majority  of  women,  however,  had  no  deity  and  just  wor- 
shipped nothing. 

17.  The  female  chiefs  worshipped  as  gods  Kiha-wahine,  Waka, 
Kalamaimii,  Ahimn  (or  Wahimu),  and  AHmanoano.    These  dei- 
ties were"  reptiles  or  Moo. 

1 8.  The   deities     worshipped  by  the  male  chiefs   were  Ku, 
Lono,  Kane,  Kana-loa,     Kumaikaiki,  Ku-maka-nui,  Ku-makela, 
Ku-maka'aka'a,  Ku-holoholo-i-kaua,  Ku-koa,  Ku-nui-akea,  Ku- 
kaili-moku,12  Ku-waha-ilo-o-ka-puni,  Ulu,  Lo-lupe — this  last  was 
a  deity  commonly  worshipped  by  many  kings.     Besides   these 
there  was  that  countless  rout  of  (woodland)   deities,  kini-akua, 
lehu-akua,  and  tnano-akua13  whose  shouts  were  at  times  distinctly 
to  be  heard.    They  also  worshipped  the  stars,  things  in  the  air  and 
on  the  earth,  also  the  bodies  of  dead  men.     Such  were  the  ob- 
jects of  worship  of  the  kings  and  chiefs. 

19.  The  following  gods  were  supposed  to  preside  over  dif- 
ferent regions:     Kane-hoa-lani   (or  Kane-wahi-lani)   ruled  over 
the.  heavens;  the  god  who  ruled  over  the  earth  was   Kane-lu- 
honua;  the  god  of  the  mountains  was  Ka-haku-o;  o>f  the  ocean 
Kane-huli-ko  a. 

20.  The  god  of  the  East  was  Ke-ao-kiai,  of  the  West  Ke-ao- 
halo,  of  the  North  Ke-ao-loa,  of  the  South  Ke-ao-hoopua.     The 
god  of  winds  and  storms  was  Laa-niao-mao. 

21.  The  g'od  of     precipices    (pali)    was     Kane-holo-pali,  of 
stones  Kane-pohaku,  of  hard — basaltic — stone  Kane-mo e-ala,  of 
the  house  Kane-ilok'a-hale14  (or  Kane-iloko-o) ,  of  the  fire-place 
Kane-mo e-lehu,15  of  fresh  water  Kane-wai-ola. 

22.  The  god  of  the  doorway  or  doorstep  was  Kane-hohoiolQ 
(Kane-noio  according  to  some).     The  number  of  the  gods  who 
were  supposed  to  preside  over  one  place  or  another  was  count- 
less. 

23.  All  of  these  gods,  whether  worshipped  by  the  common 
people  or  by  the  alii,   were  thought  to  reside  in  the  heavens. 
Neither  commoner  nor  chief  had  ever  discerned  their  nature;  their 
coming  and  their  going  was  unseen ;  their  breadth,  their  length 
and  all  their  dimensions  were  unknown. 

24.  The  only  gods  the  people  ever  saw  with  their  eyes  were 
the  images  of  wood  and  of  stone  which  they  had  carved  with 


H5 

their  own  hands  after  the  fashion  of  what  they  conceived  the 
gods  of  heaven  to  be.  If  their  gods  were  celestial  beings,  their 
idols  should  have  been  made  to  resemble  the  heavenly. 

25.  If  the  gods  were  supposed  to  resemble  beings  in  the  firma- 
ment, birds  perhaps,  then  the  idols  were  patterned  after  birds, 
and   if  beings  on  the  earth,   they  were  made  to  resemble  the 
earthly. 

26.  If  the  deity  was  of  the  water,  the  idol  was  made  to  re- 
semble a  creature  of  the  water,  whether  male  or  female.17     Thus 
it  was  that  an  idol  was  carved  to  resemble  the  description  of  an 
imaginary  being,  and  not  to  give  the  actual  likeness  of  a  deity 
that  had  been  seen. 

27.  And  when  they  worshipped,  these  images,  made  after  the 
likeness  of  various  things,  were  set  up  before  the  assembly  of  the 
people;  and  if  then  prayer  and  adoration  had  been  offered  to  the 
true  god  in  heaven,  there  would  have  been  a  resemblance  to  the 
popish  manner  of  worship.  Such  was  the  ancient  worship  in  Ha- 
waii nei,  whether  by  the  common  people  or  by  the  kings  and 
chiefs.    There  was  a  difference,  however,  between  the  ceremonies 
performed  by  the  common  people  at  the  weaning  of  a  child  and 
those  performed  by  a  king  or  chief  on  a  similar  occasion. 

NOTES    ON    CHAPTER   XXIII. 

(1)  Sect.   7.     There  were  important   exceptions  to  this  general   state- 
ment by  Mr.  Malo  which  should  be  noted.     The  prayers  offered  in  the 
Hula  were,  as  a  rule,  uttered  by  persons,  kahunas,  specially  consecrated 
or  appointed  for  that  office.     The  consecration  of  a  house  or  of  a  wa'a, 
canoe,  was  done  with  the  aid  of  a  kahuna;  and  the  common   people  did 
resort  to  kahunas  of  different  classes.     As  regards  their  private  worship 
and   devotions,   however,   the  statement  of  Malo  as  regards  the  common 
people  is  undoubtedly  correct. 

(2)  Sect.  8.     These  are  all  different  forms  of  the  god  Ku.     Pulupulu 
is  a  name  applied  to  anything  cottony  ;  derived  from  the  fibres  that  cover 
the  fern ;  applied  to  any  vegetable  wool. 

(3)  Sect.  8.     It  seems  as  if  there  were  a  play  on  the  word  ku,  which 
primarily  means  to  stand.     Ku-ala-na-wao  may  be  translated,  there  stand 
the  wildernesses. 

(4)  Sect.  8.     Ku-moku-halii,  Ku  is   here  personified  as  the  one  who 
"clothes  the  island." 

(5)  Sect.  8.     Ku-ka-ohia-laka.  The  epithet  laka  is  the  part  of  the  name 
that  is  "difficult  of  explanation.  The  epithet  ohia  is   evidently   from  the 


n6 

tree  of  that  name.  The  tree  was  said  to  have  a  human  voice,  and  a 
groan  was  audible  when  it  was  cut  into.  Mr.  S.  Percy  Smith  informs 
me  (Dec.,  1897.)  that  Raia,  the  same  as  Laka,  was  the  Tahiti,  Rarotonga 
and  N.  Z.  name  of  the  ohia  (Metrosideros  lutea.)  The  whole  mystery  is 
thus  explained. 

(6)  Sect.  8.     Lea  was  said  to  present  herself  at  times  in  the  form  of  the 
elepciio  bird,  a  deity  that  greatly  concerned  canoe-makers. 

(7)  Sect.  9.    Poe  ka-manu;  the  word  ka  is  used  in  a  great  many  mean- 
ings, to  catch,  smite,  etc.,  as  in  the  following,  "He  uahi  ke  kapeku  e  hei 
ai  ka  ia-n-anu  o  Puoalii."  The  reference  is  to  the  fact  that  the  people  of 
Puoalii,  Hamakati,  Hawaii,  were  wont  to  make  a  smudgy  fire  at  night  on 
the  coast,  and  as  the  birds  flew  in  from  the  sea,  coming  into  the  reek 
of  the  smoke  they  became  bewildered  and  were  easily  caught  in  scoop- 
nets. 

(8)  Sect.  n.      The  idols  of  Kuula  were  numerous,  most  of  them  being 
uncarved  stones. 

(9)  Sect.   12.     Hina  was  the  mother  of  the  mythical  hero  Maui,  who, 
according  to  one  legend,  learned  the  art  of  making  fire  from  the  red-headed 
mud-hen,  alae,  who  was  a  brother  to  himself. 

(10)  Sect.  12.    An  unihi  pili  was  a  familiar  spirit,  or  infernal  deity,  which 
was   made   resident  in   some  object,   very  often   the  bones  of   an   infant, 
through  the  agency  of  the  persistent  prayers  and  offerings  of  a  sorcerer, 
who  became  its  kahit,  keeper  or  patron,  and  to  whom  the  unihi  pili.  held 
the   relation   of   a  benefactor,   protector   and   infernal   agent,   ready   when 
called  upon  to  do  any  errand  of  vengeance,  murder  of  body  or  soul,  to 
which  his  kahu  might  commission  him.    (For  the  full  explanation  of  this 
subject    see    Papers    of   the    Hawaiian    Historical    Society,    No.    2.    "The 
Lesser  Hawaiian  Gods,"  by  J.  S.  Emerson:  read  before  the  Hawn.  Hist. 
Soc.  April  7,  1892:  Honolulu,  H.  I.) 

(u)  Sect.  16.  Papa  was  the  wife  of  Wakea,  and  Hoohokukalani  their 
daughter.  With  the  latter  he  committed  incest  and  broke  up  the  peace 
of  the  family. 

(12)  Sect   18.     Ku-kaili-moku — Ku-the-land-grabber;   this   most   appro- 
priately, was  the  war  god  and  favorite  deity  of  Kamehameha  I.  the  one 
who    aided    him    in    his    expeditions   of   war    and   conquest,    plunder    and 
murder. 

(13)  Sect.  18.     Kini,  lehu  and  mano  meant  respectively  40,000  and  400,- 
ooo,  and  4,000,  this  being  a   set  phrase  used  to  indicate  that  countless 
multitudes  of  elves,  sprites,  gnomes  and  fairies  with  which  the  imagina- 
tion of  the  Hawaiian  peopled  the  wilderness.     They  were  full  of  mischief 
and  had  their  hands  in  every  pie.     See  the  story  of  Laka    of  Kipahulu, 
son  of  Wahieloa,  the  canoe-builder.     In  addition  to  these  must  be  men- 
tioned ''Ka  puku'i  o  ke  akua,  o  ka  pohai  o  ke  akuci,  o  ke  kokoolua  o  ke 
akua,  o  ke  kokookolu  o  ke  akua,   o   ka  ikuiva  o  ke  akua."     It  may  be 
difficult  to  describe  the  different  notions  expressed  by  these  words,  but  the 


ikuwa,  the  mysterous  voices  and  murmurings  of  the  gods  in  the  wilder- 
ness— these  can  be  heard  at  almost  any  time  in  the  woodlands. 

(14)  Sect.  21.    Kane-ilok'a-halc  is  no  doubt  a  contraction  from  Kane- 
iloko-o-ka-hale.     The  man  who  built  a  house  did  well  to  make  an  of- 
fering to  him. 

(15)  Sect.  21.     Kane  who  lies  in  the  ashes:    Kane-mo e-lehu. 

(16)  Sect.  22     The  door-step  was  a  very  tabu  place  and  it  was  looked 
upon  as  highly  improper  to  sit  or  stand  on  it.     This  is  also  an   Asiatic 
superstition. 

Apropos  of  the  title  placed  at  the  head  of  the  chapter,  the  question 
arises,  did  the  Hawaiians  worship  the  idol?  or  did  they  rather  use  it  as  an 
emblem  of  the  spiritual  being  back  of  it?  Does  the  communicant  believe 
that  the  bread,  or  wafer,  placed  on  his  tongue  is  the  real  body  of  his 
Saviour?  Does  the  pietist  believe  that  power,  virtue,  reside  in  the  con- 
secrated image  and  rosary  that  hang  from  his  neck?  Human  nature  is 
much  the  same  at  all  times ;  answer  the  one  question  and  you  answer 
the  other.  1  do  not  share  with  Mr.  Malo  the  belief  that  the  imagination 
and  thoughts  of  the  ancient  worshipper  went  no  higher  than  the  image 
before  which  he  bowed.  Very  naturally  in  the  enthusiasm  of  deliverance 
from  idolatrous  superstition,  Mr.  M.  was  unable  to  do  justice  to  the  sys- 
tem from  which  he  had  escaped.  The  influences  that  moulded  his  opinions 
were  not  favorable  to  a  philosophic  view  of  the  whole  question.  In  spite 
of  everything,  however,  the  fact  that  the  ancient  Hawaiians  kept  in  view 
a  spiritual  being  back  of  the  idol  makes  itself  manifest  in  Mr.  Malo's  ac- 
count, cropping  up  from  time  to  time  in  his  statement  of  their  worship 
and  beliefs.  Consider,  for  instance,  the  account  of  Wakea's  deliverance 
from  the  perils  of  the  ocean,  and  the  manner  in  which  his  kahuna  di- 
rected him  to  build  a  heiau  and  perform  a  sacrifice  to  the  deity,  while 
swimming  in  the  ocean.  (See  the  story  of  Wakea,  pp.  247-8^  The 
Hawaiians  spoke  of  akua-kii,  akua  tnaoli,  akua-kino-ole,  etc.  What  was 
ar.  akua  uiaoh,  if  rot  a  spirit? 

REMARKS. — "The  Hawaiians  usually  worshipped  their  gods  by  means  of 
idols,  believing  that  by  the  performance  of  certain  rites  power,  mana, 
was  imparted  to  the  idols,  so  that  they  became  a  means  of  communica- 
tion with  unseen  divinities.  They  imagined  that  a  spirit  resided  in  or  con- 
veyed influence  through  the  image  representing  it." — Alexander's  Haw. 
Hist.,  p  41. 

The  above  is  probably  true  of  all  idolaters,  of  whatever  race  or  name. 

W.  D.  A. 

THE    LEGEND    OF    KAUA  KAHI-A-KAWAU. 

(17)  Sect.  26.     The  following  legend  has  been  related  to  me  apropos 
of  the  statement  made  by  Mr.  Malo : 

Kauakahi-a-kawaii  was  an  ancient  king  on  Kauai  who  had  his  home  in 
the  mountains.  One  time  when  down  at  the  coast  he  saw  a  deity  in  the 


form  of  a  woman  who,  after  disporting  herself  in  the  ocean,  climbed  upon 
a  rock  and  began  to  braid  and  comh  her  hair.  The  charms  of  her  per- 
son made  such  a  vivid  impression  on  him  that  on  returning  to  his  home 
in  the  mountain?,  he  laboriously  carved  a  figure  in  stone  portraying  the 
person  of  his  goddess  whom  he  called  Ono'ilele.  The  real  name  of  the 
woman,  who  was  a  ktipua,  creature  of  supernatural  power,  was  Uli-poai-o- 
ka-moku.  The  woman  was  most  beautiful  and  voluptuous,  so  that  Kaua- 
kahi  fell  dead  in  love  with  her.  He  devoted  himself  with  great  attention 
to  carving  the  figure,  and  succeded  in  making  a  very  perfect  representa- 
tion of  the  human  body,  even  to  the  hair  on  the  head,  the  figure  being 
that  of  a  woman. 

When  the  work  was  done  he  brought  the  image  down  to  the  shore, 
and  at  the  time  of  day  when  he  thought  she  \vould  be  likely  to  appear 
he  carried  it  down  and  placed  it  at  the  water's  edge  in  a  sitting-  position 
on  a  rock,  the  attitude  being  that  which  a  woman  would  assume  in  mak- 
ing her  toilet  after  the  bath,  Kauakahi  himself  crouched  behind  the 
figure  and  awaited  the  appearance  of  the  goddess.  She  soon  showed 
herself  in  the  midst  of  the  waves,  and  climbing  upon  a  large  rock,  busied 
herself  in  combing  the  sea-weed  out  of  her  long  hair  with  her  fingers. 
Kauakani  immediately  imitated  her  motions,  passing  his  own  fingers 
through  the  hair  of  the  image  in  front  of  him.  "It's  nothing  but  a  sham, 
an  image,"  said  the  goddess  disdainfully.  Kauakahi  at  once  shifted  the 
position  of  the  graven  figure  before  him,  and  in  a  manner  so  lifelike,  that 
the  goddess,  thinking  she  had  been  mistaken,  said,  "It  is  a  woman  after 
all,  "Come  over  here  and  give  me  your  company,"  said  Kaua- 
kahi, and  she,  thinking  it  was  the  woman  who  addressed  her,  swam  over 
and  climbed  upon  the  rock  on  which  Kauakahi  and  the  image  were  sitting. 

As  she  came  up  out  of  the  water,  Kauakahi,  using  his  magic  power, 
caused  the  image  to  disappear  and  standing  before  her,  a  man,  put  his 
amis  about  her,  and  made  hot  love  to  her,  saying,  "Come  with  me  and  be 
my  wife."  The  goddess  consented  to  his  proposition,  and  allowed  him  to 
lead  her  up  into  the  mountains  to  the  mystic  region  of  Piha'na-ka-lani. 
Entering  the  house  they  found  the  place  full  of  beautiful  birds  of  gay 
plumage,  one  bird  standing  uopn  another  four  tiers  in  height  all  about 
the  apartment.  In  wonder  Uli-poai  turned  to  her  lover  for  an  explanation 
of  the  bewildering  sight,  but  he  had  disappeared,  having  assumed  the 
shape  of  an  image.  Thereupon  the  goddess,  true  to  the  woman  in  her, 
burst  into  tears  and  was  in  great  distress.  Presently  an  old  woman 
came  in  and  kindly  asked  her  what  was  the  matter,  and  she  told  her 
story  from  the  beginning.  "I  will  find  your  husband  for  you,"  said  the 
old  dame,  and  she  took  her  into  an  adjoining  house  and  showed  her  a 
large  number  of  images  ranged  along  the  side  of  the  apartment.  "Which 
of  these  images  would  you  choose  for  a  husband,  if  you  were  to  take 
one?"  asked  the  old  witch.  After  looking  at  them  all  she  selected  the  one 
that  pleased  her  and  going  up  to  it  found  it  very  heavy  to  lift.  She  then 


kissed  it  affectionately,  and  that  which  had  been  but  an  image  smiled 
upon  her — it  was  a  human  being,  her  husband.  "Who  was  it  directed 
you  to  my  place  of  hiding?"  asked  Kauakahi:  "it  was  probably  a  kamaa- 
ina,  was  it  not?"  "Yes,"  said  she,  "it  was  an  old  woman  named  Kahi- 
hi-kolo."  "An  ancestor  of  mine."  said  Kauakahi,  "but  now  let  us  return 
to  the  house."  Their  bed  that  night  was  quilted  with  bird's  feathers. 

Soon  after  this  Kilioe,  the  god  of  precipices,  na  pali,  sent  an  invitation 
to  Kaua-kahi  to  come  and  visit  him  at  Haena.  Having  accepted  the  in- 
vitation, Kauakahi  and  his  bride  were  conveyed  thither  by  the  multitude 
of  birds.  Their  stay  at  Haena  was  prolonged  to  the  end  of  the  anahulu, 
a  period  of  ten  days,  after  which  taking  their  departure,  they  essayed  to 
return  by  way  of  the  region  of  Wailua,  following  the  precipitous  trails, 
that  go  inland  to  Kalalau.  Now  Kilioe  had  warned  his  friend  Kauakahi,. 
saying,  "See  to  it  that  you  keep  your  image  at  hand;  for  you  must  know 
that  this  wife  of  yours  belongs  to  the  ocean,  and  will  ere  long  return- 
thither  ;  and  when  she  does  so  she  will  seek  to  take  you  with  her,  in  which 
case  you  will  of  course  be  drowned."  By  and  by,  having  reached  the  Wai- 
lua river,  while  thev  were  sitting  on  the  bank  of  the  stream  talking  to- 
gether, of  a  sudden  the  woman  seized  him  and  plunged  into  the  depths  of 
the  river.  But  Kauakahi,  mindful  of  his  friend's  advice,  succeeded  in  sub- 
stituting the  image  in  place  of  himself,  and  escaped  from  her  embrace, 
half  dead  from  his  prolonged  stay  under  water. 

No  sooner  did  the  birds  from  the  mountain  note  his  disappearance, 
than  they  flew  to  his  aid,  reaching  him  just  in  time  to  pluck  him  out  of 
the  water  as  he  rose  exhausted  to  the  surface.  They  bore  him  on  their 
wings  back  to  his  mountain  home,  where  Kauakahi  was  content  to  remain, 
enjoying  the  society  of  his  good  friend,  Kilioe. 


CHAPTER  XXIV. 

RELIGIOUS    OBSERVANCES    RELATING   TO    CHILDREN. 

1.  Here  is  another  occasion  on  which  worship  was  paid  to 
the  gods.    After  the  birth  of  a  child  it  was  kept  by  the  mother  at 
the  common  house,  called  noa,  and  was  nursed  with  her  milk> 
besides  being  fed  with  ordinary  food. 

2.  When  it  came  time  for  the  child  to  be  weaned,  it  was  pro- 
vided with  ordinary  food  only,  and  was  then  taken  from  the 
mother  and  installed  at  the  in ua,  or  men's  eating  house.     In  re- 
gard to  this  removal  of  the.  child  to  the  mua  the  expression  was 
ua  ka*ia  i  mua.     The  eating  tabu  was  now  laid  upon  the  child. 


I2O 

and  it  was  no  longer  allowed  to  take  its  food  in  the  company  of 
the  women. 

3.  When  the  child  was  separated  from  its  mother,  a  pig  was 
offered  up  by  the  father  to  the  deity  as  a  ranson  (mohai  panafi) 
for  the  child,  in  order  to  propitiate  the  favor  of  the  deity  for 
the  little  one.     The  pig  that  was  used  as  an  offering  was  baked 
in  an  oven  in  the  presence  of  the  worshipping  assembly,   and 
being  sacred,  only  those  who  went  in  to  take  part  in  the  cere- 
mony ate  of  it. 

4.  When  the  pig  had  been  consecrated,  its  head  was  cut  off  and 
set  apart  for  the  deity, — though  still  it  was  eaten  by  the  people — 
being  placed  on  the  altar  or  kua-ahu*  (kuahu  is  the  accepted  or- 
thography at  the  present  time)     where     always     stood  images 
in  the  likeness  of  the  gods. 

5.  This  image  had  suspended   from  its  neck  a  gourd,  ipu, 
which  was  perforated  to  receive  a  wooden  bail.     This  was  called 
ipu  o  Lono,2  or  Lono's  gourd. 

6.  The  ear  of  the  pig  was  now  cut   off  and  placed  in  the 
gourd  that  hung  from  the  neck  of  the  image,  and  at  the  same 
time  a  prayer  was  recited. 

7.  This  prayer,  however,  was  not  an  extemporaneous  suppli- 
cation, dictated  by  the  feelings  and  intelligence  of  the  man,  as  in 
the  case  of  a  prayer  addressed  to  Jehovah,  but  was  committed 
to  memory,  as  if  it  had  been,  a  inele,  a  song  or  poem.     Such  was 
the  nature  of  the  prayers  offered  to  their  deities  by  the  aliis  as 
well  as  by  the  people. 

8.  When  all  was  ready  for  the  recital  of  the  prayer,  bananas, 
•cocoanuts,  awa-root,   and  awa  prepared  for   drinking  were   set 
before  the  image.     The  father  then  took  the  awa-bowl  and  of- 
fered it  to  the  idol  with  these  words,  "Here  is  the  pig,  the  cocoa- 
nuts,  the  awa,  O  ye  gods,  Ku}  L.ono}  Kane  and  Kanaloa,  and  ye 
Au-makuas."    At  the  close  of  this  address  he  offered  the  prayer 
called 

PULE  IPU. 

9.  Ala  mai,  e  Lono,  i  kou  haina3  a-wa,  haina  awa  nui  nou,  e 
Lono. 

He^  ulu  mai,  e  Kea,5  he  pepeiao  puaa,  he  pepeiaoQ  ilio,  he 
pepeiao  aina  nui — nou,  e  Lono  I 


121 

Halapa  i  ke  mauli!  Kukala7  ia  hale-haul  mau,  malewa 
i  ka  po ;  molia  ia  hai  ka  po. 

0  kn'u  kaipu8 ;  o  ku'u  hua  i  ka-ipu;  hua  i  kakala?  ka  ipu 
kakala;  he  kalana^0  ipu. 

5.     O  hua  i  n a  mo'o  a11  Hi'i!  I  an  i'a  ko*2  ia. 

Ahia  la  anoano  a  ke  ahi-kanu™  a  kanu  /a,  i  pua  i  Hawaii f 

A  kanu  la  o  ka  ipu  nei;  a  ulu;  a  lait ;  a  pua;  a  hua  la  o  ka 
ipu  nei. 

Ho  on  oho14  la  o  ka  ipu  nei.    Kekela  o  ka  ipu  nei. 

O  uhofi  o  ka  ipu  nei.    Kalai  la  o  ka  ipu  nei. 
10.     O  oki,  o  kua  i  o  ka  piha  o  ka  ipu. 

0  ka  ipu  ka  honua1*  nui  nei;  o  po'i  o  ka  lani  o  Kuakini. 

A  hou  i  ka  hakaokao;'16  kakai  i  ke  anuenue*7 

O  uhao18  i  ka  lili;  o  uhao  i  ka  hala;  o  uhao  i  ka  la  mano- 
/»?/<?19  i  on  a! 

O  ka  ipu  o  ka  lua  mu-a-Iku,20  o  ka  ipu  a  makani  koha,  a 
kau  ka  hoku21  a'ia'i. 

15.     Owahi!'22  o  kani  mai,  a  hea  o  ka  uka  manu!221-2 

Ka  lalau  a  ha' a23  ka  manu:  ka  lalau  kuli'a  i  Wawau?* 

Fie  malirio  25  a  po,  e  Lono,  i  ka  haunaele; 

Na  lili  la  i  ka  haunaele,  na  hala  la  i  ka  haunaele  o  mau 
kahuna26  o  ke  inakala  ulua.27 

Ulua'2S  mai,  o  Lono,  ulua  kolea  ino  o  Ma'a-ku-nezva2Q  awa 
lilelile! 

20.     0  makia,  Lono,  a  hano,  a  hano  ivale  no  I 

Kila  i  nei;  muli  o  hala,  muli  ke  kani  o  Waioha! 

Arise,  O  Lono,  eat  of  the  sacrificial  feast  of  awa  set  for 
you,  an  abundant  feast  for  you,  O  Lono ! 

Provide,  O  Kea,  swine  and  dogs  in  abundance!  and  of 
land  a  large  territory — for  you,  O  Lono! 

Make  propitious  the  cloud-omens !  Make  proclamation  for 
the  building  of  a  prayer-shrine !  Peaceful,  transparent  is  the 
night,  night  sacred  to  the  gods. 

My  vine-branch  this ;  and  this  the  fruit  on  my  vine- 
branch.  Thick  set  with  fruit  are  the  shooting  branches,  a  plan- 
tation of  gourds. 

5.     Be  fruitful  in  the  heaped  up  rows !  fruit  bitter  as  fish- 
gall  . 


122 

How  many  seeds  from  this  gourd,  pray,  have  been  planted 
in  this  land  cleared-by-fire  ?  have  been  planted  and  flowered  out 
in  Hawaii  ? 

Planted  is  this  seed.  It  grows;  it  leafs;  it  flowers;  lo!  it 
fruits — this  gourd-vine. 

The  gourd  is  placed  in  position ;  a  shapely  gourd  it  is. 

Plucked  is  the  gourd ;  it  is  cut  open. 

10.  The  core  within  is  cut  up  and  emptied  out. 

The  gourd  is  this  great  world ;  its  cover  the  heavens  of 
Kuakini. 

Thrust  it  into  the  netting!  Attach  to  it  the  rainbow  for  a 
handle ! 

Imprison  within  it  the  jealousies,  the  sins,  the  monsters 
of  iniquity ! 

Within  this  gourd  from  the  cavern  of  Mu-a-Iku,  calabash 
of  explosive  wind-squalls, — till  the  serene  star  shines  down. 

15.  Make  haste!  lest  the  calabash  sound,  and  the  mountain 
bird  utter  its  call ! 

Take  hold  of  it  and  it  crouches ;  take  hold  of  it  and  it 
displays  itself  at  Vavau. 

It  has  been  calm  and  free  from  disturbances  into  the 
night,  O  Lono,  free  from  the  turbulent  enmities  and  bickerings 
of  the  kahunas,  hunters  after  men. 

Arrest  them,  O  Lono!  arrest  the  malicious  sea-birds  of 
Maa-ku-newa,  with  their  flashing  wings ! 

Confirm  this  and  make  it  sacred,  wholly  sacred,  O  Lono! 
20.     Bind  it  securely  here!  The  faults  will  be  put  in  the  back- 
ground ;  the  babbling  waters  of  Waioha  will  take  a  second  place. 

TO.  The  reference  in  this  pule-ipu  are  to  the  gourd  suspended 
from  the  neck  of  the  idol  and  to  the  articles  which  had  been  put 
therein. 

11.  On  the  completion  of  this  prayer  the  father  took  the  dry 
awa-root  and  sucked  it  in  his  mouth.  This  was  said  to  be  the 
idol's  drinking  of  it.     It  was  not  really  imbibed   (by  the  idol.) 
Then  he  took  the  strong  awa  (awa  wai  anu),  and,  mixing  it  with 
water,  drank  of  it  and  ate  of  the  vegetables  and  meats  until  he 
was  satisfied;  and,  this  done,  he  declared  the  ceremony  noa,  no 
longer  burdened  with  a  tabu,  using  these  words :  "Installed  is 


I23 

the  child,  the  awa  smitten  against  the  brain.  Free  is  the  awa ; 
there  is  freedom  to  come  and  go;  the  tabu  is  entirely  lifted.  One 
is  free  to  travel  to  the  ends  of  the  earth." 

12.  Then  those  who  had  taken  part  in  the  service  ate  the 
pork  and  the  vegetables  until  they  had  satisfied  their  hunger, 
and  thus  the  ceremony  was  accomplished.  In  this  it  was  shown 
that  the  child  had  come  under  the  eating-tabu,  and  would  no 
longer  be  allowed  to  eat  with  the  women.  Such  was  the  mean- 
ing of  this  service. 

NOTES    ON    CHAPTER    XXIV. 

(1)  Sect.   4.     This   kua-ahu,  or   ku-ahu    was  a  rustic    framework    of 
wood,   decorated  with  flowers  and  leaves. 

(2)  Sect.  5.     Ipii-o-lono  is  also  the  name  applied  to  a  variety  or  species 
of  taro. 

(.3)  Sect.  9.  Haina  awa:  There  have  been  numerous  conjectures  as 
to  the  meaning  of  the  word  haina.  After  considering  them  all,  I  have 
come  to  the  conclusion  that  it  means  the  feast  (aha-aina),  or  what 
amounts  to  almost  the  same  thing,  the  assembly  gathered  to  sacrifice  and 
do  honor  to  the  god.  (It  has  been  suggested  that  it  might  have  its  origin 
in  the  Maori  "wahainga  kawa,"  the  act  of  repeating  certain  prayers,  called 
kawa,  connected  originally  with  offerings  of  awa;  hence  haina  might 
mean  "the  offering."  The  Maori  expression  "ivhai  i  te  kawa"  means  to 
recite  the  kawa  (prayer).  Whai  is  itself  a  noun-form  of  prayer,  also 
used  in  taking  the  kapu  off  houses,  healing  a  burn,  &c.)  This  suggestion 
serves  to  mark  to  what  an  extent  meanings  of  words  in  Hawaii  have 
drifted  away  from  that  of  their  originals  in  southern  Polynesia. 

(4)  Sect  9.     He  ulu  mai:     He  is  the  equivalent  of  the  causatives,  ho, 
ho'o,  ha,  ha' a,  all  of  which  forms  are  found  in  the  Hawaiian,  or  it  may 
be  an  unusual,  archaic,  form  of  the  imperative  prefix,  which  is  usually  e. 

(5)  Sect  9.     Kea:   This   is  probably  the  same  beneficent  goddess,   or 
kitpua,  whose  full  name  was  Nua  kca.     She  was  the  goddess  of  lactation. 
The  name  was  also  applied  to  the  woman  who  acted  as  wet-nurse  to  a 
young  prince  or  princess,  and  whose  breasts  were  therefore  sacred  to  that 
duty,   kapu  to  others.     I  am  told  that  when  the  time  came  for  a  woman 
to  wean  her  nursling,  she  would  some  times  call  upon  Nua-kea  to  staunch 
the  How  of  milk  in  her  breasts,  using  perhaps  the  following  prayer: 

E  Lono,  <'  Kane,  e  Nua-kea,  ka  wahine  iaia  ka  poli-waiu  o  ke  keiki. 

^la  ke  ukuhi  nei  o  Mea. 

E  lawe  aku  oe  i  ka  waiu  o  ka  makuahine. 

la  oe  e  ka  la,  ka  mahina,  ka  hokuj 

E  lawe  oc  a  kukulu  o  Kahiki! 

Haalele  aku  i  ka  oniimo,  ka  uzve  wale  o  Mea, 

A  e  ilatiai  oe  i  ka  i'a  kapu  a  Kane, 


124 

Oia  ka  liilu*  ka  noho  malie, 
Ke  ola  ia  oe,  Kane! 
Amama.     Ua  noa. 

O  Lono,   O   Kane,   O   Nua-kea,  the  woman  with  a  breast  of  milk  for 

the  child. 

We  are  about  to  wean  Mea. 
Staunch  the  tlow  of  milk  in  his  mother. 
Yours  are  the  sun,  the  moon,  the  stars. 
Carry   away   to   the   pillars   of   Kahiki 

And  there  leave  the  emaciation,  peevishness  and  wailing  of  the  child; 
Feed  him  with  the  sacred  fish  of  Kane, 

That  is  repose   (hihi}  and  quiet. 

This  is  your  blessing,  O  Kane. 

Amen.  The  prayer  is  ended. 

(*)  Hilu:  This  word  is  used  in  a  double  sense.  It  is  the  name  of  a 
fish  that  is  variegated  with  bright  colored  spots,  and  also  means  quiet, 
reserved,  dignified  in  a  commendable 'sense. 

(6)  Sect.  9.     Pepeiao,  puaa,  pepeiao  ilio,  etc. :     The  reference  is  to  the 
ear,  or  ears  put  into  the  gourd,  which  was  suspended  about  the  neck  of  the 
image.     The  ear  is  used  as  a  symbol  of  ownership,  as  well  perhaps  as 
of  abundance.     When  an  alii  cut  off  a  pig's  ear  he  marked  it  as  his  own. 
The  petition  is  that  an  abundance  of  this  world's  goods  be  granted  to  the 
child. 

(7)  Sect  9 kukala  ia  hale-hau:   kukala  seems  to  be  used  in  the 

sense  of  making  proclamation  ordering  a  thing  to  be  done.  Such  was  the 
custom  even  after  the  coming  of  the  white  man.    la  should  probably  be  i. 
,  ..  .hale-hau:     It  has  been  a  long  hunt  to  trace  this  word  to  its  burrow. 
I  am  informed  that  it  means  a  house  thatched  with  the  leaves  of  the  hau 
tree,  the  well  known   hibiscus  of   Polynesia.     The  house  was  of  a  tem- 
porary character  and  was  used  by  the  king  and  high  chief  for  religious 
purposes.     I  am  informed  on  the  best  of  authority  that  the  hale-hau  of 
New  Zealand — cf.  fare-hau  of  Tahiti —  was  a  council  chamber,  the  house 
of  the  hau,  or  government.    In  Polynesia  hau  or  sau  means  the  powers  that 
be.      This    is    another   instance   aof    Hawaiian    departure,    drifting,    from 
what  was  probably  the  original  meaning. 

(8)  Sect.  9.     Ka-ipu:  The  stem  or  stalk  of  a  gourd-vine. 

(r()  Sect.  9.  Kakala:  From  the  same  root  doubtless  as  kola,  or  kala- 
kala,  rough,  bristling,  in  this  case  meaning  beset  with  shoots. 

(10)  Sect.  9.     Kalana,  a  small  division  of  land;  kalana  ipu,  therefore  a 
field  of  gourd-vines. 

(11)  Sect.  9.     O  hua  i  na  moo  a  Hi'i:    The  expression  moo  a  Hi'i  seems 
to  have  almost  the  vogue  of  a  proverb.     Who  this  man,  hero  or  god  Hi'i 
was   is   more   than   I   have  been   able  to   discover.     I    am   informed   that 
there  was  a  god  Hiki — something  in  the  Maori  pantheon.     The  best  ex- 


125 

plunation  I  can  give  of  the  passage  is  that  the  reference  here  is  to  the 
snake-like  ridges  in  which  the  earth  is  heaped  up  about  the  vines. 

(12)  Sect.  9.     An  i'a;  fish-gall.    The  best  calabashes  were  from  gourdi 
that  were  exceedingly  bitter. 

(13)  Sect.  9.     Ahi-kanu,  a  probable  reference  to  the  use  of  fire  to  clear 
land  for  planting.    There  is  probably  a  reference  in  the  expression  to  the 
ravages  of  war,  a  war  of  conquest. 

(14)  Sect,    9.     Hoonoho,   to   place,    to    put   the    immature   gourd   in   a 
position    favorable  to    symmetry. 

(15)  Sect.  9.     O  ka  ipu  ka  honua,  etc.:     This  comparison  of  the  world 
and  the  sky  to  the  body  and  cover  of  a  calabash  is  a  piece  right  out  of 
Polynesian  cosmogony.     The  seeds  of  the  gourd,  when  scattered  through 
the  sky,   become  stars,  and  the  pulpy  mass  inside  the  clouds,   the  cover 
belikened  to  the  solid  dome  of  heaven,  ka  lani.     As  to  who  was  Kua-kini 
I  have  not  been  able  to  discover. 

(16)  Sect.  9.     A  hou  i  ka  hakaokao;     I  am  told  that  hakaokao  is  the 
name  applied  to  the  net  that  enclosed  a  calabash  that  was  used  as  a  kind  of 
clothes  trank.  The  name  is  said  to  also  have  been  applied  to  the  net  itself. 
Exactly  how  this  kind  of  calabash  differed  from  the  ipu  holo-holo-na,  in 
which  the  fisherman  was  wont  to  stow  his  hooks,  lines  and  small  appur- 
tenances,   I   am   unable   to   say. 

(17)  Sect.  9.     Kakai  i  ke  anuenue :  This  might  be  more  literally  trans- 
lated,  make  the  rainbow  a   handle.     By  a  bold  and  beautiful   figure  the 
poet  compares  the  arched  bail  or  handle  of  the  net  about  the  calabash  to 
the  rainbow. 

(18)  Sect.  9.     O  uhao  i  ka  lili.     O  in  this  is  the  prefix  of  the  impera- 
tive mood.     Ka  in  the  phrase  ka  lili  is  the  singular  form  of  the  article 
which  is  here  used  instead  of  the  plural.     Such  practice  was  specially  com- 
mon in  archaic  Hawaiian. 

(19)  Sect.  9 mono  Icle  i  ona:     In  the  text  the  words  are  fused  into 

one  continuous  length  manoleleiona  much  to  the  perplexity  of  the  trans- 
lator.    Disentangled  they  array  themselves  thus.     The  mano  lele,  literally 
a   flying   shark,    is  doubtless   figurative  of  a  big  sinner. 

(20)  Sect.  9 ka  lua  mu  a  Iku:     This  would  probably  be  a  more 

correct  reading  than  ka  lua  Mu-a-Iku.     In  the  original  the  words  are  run 
together   kaluar.iuwaiku,   with  the  addition  of  a   «.'.     It  is  impossible  to 
make   sense  out   of   such  a  formless   string   of   letters.      Obedient  to  the 
duty  of  an  editor,  as  well  as  of  a  translator,   I  have  arranged  the  letters  into 
words  in  such  manner  as  to  make  the  sense  best  agree  with  the  context. 
The  literal  interpretation  of  ka  lua  mu  a  Iku  would  be  something  like  the 
haunted  cave  of  Iku.     There  is  an  interesting  story  hidden  under  this  al- 
lusion  to   Iku's   cave,   which   I   have   only   partially  uncovered.     Iku   was 
a  ku-pua  who  lived  at  Kuai-he-lani  in  the  southern  region  called  Kululu- 
o-  Kahiki,  having  for  wife  Ka-papa-ia-kea,  by  whom  he  had  twelve  chil- 
dren who  were  always  designated  as  So-and-So-a-Iku   (a-Iku  means  the 
child  of   Iku).     Iku  inhabited  an  under  ground  cavern,  in  which  grew 


126 

famous  gourds.  These  gourds,  or  some  of  them,  are  said  to  have  had  a 
voice,  capable  of  emitting  an  explosive  sound,  "an  explosive  wind-squall" 
as  put  in  the  translation.  It  is  useless  to  inquire  or  conjecture  what  nat- 
ural phenomenon  gave  rise  to  this  peculiar  legend,  of  which  I  have  been 
able  to  obtain  only  a  fragment.  There  is,  I  think,  no  reference  in  this 
legend  to  the  famous  ipu  a  Laa-mao-mao. 

(21)  Sect.  9 a  kau  ka  hoku  aiai:  It  seems  as  if  the  shining  of 

the  star  was  so  as  to  look  into  the  mouth  of  the  cave.  The  meaning  is 
not  evident. 

(22}  Sect.  9.  Owahi,  a  word  not  to  be  found  in  the  dictionary,  and 
which  1  had  never  met  until  by  inquiry  I  learned  that  it  meant  to  hasten, 
be  in  a  hurry,  bestir  one's  self. 

(22%)  Ka  ttka  wanu:  A  possible  reference  to  the  call  of  the  sacred 
elepaio,  a  bird  whose  early  note  is  often  interrupting  the  works  of  heroes. 

(23)  Sect.    9.     Ka    lalau,    a    haa    manu;    &c.      The   figure    is    that    of 
the  hunter  putting  his  hand  on  a  bird — probably  in  this  case  the  uau,  a  fat 
bird,  which,  though  frequenting  the  sea,  nested  in  the  mountains — on  which 
the  bird  instantly  squats  down,  crouches;  again  he  puts  his  hand  on  the 
bird    and   it   stands   forth,    shows  itself,    (kuli'a)    in.... 

(24)  Sect.  9.     Watvau,  the   same  as   Vavau,  an  island  in  the  northern 
part  of  the  Ton  gem  group.     (In  the  Hawaiian  W  represents  both  the  sound 
uay   and    the    sound   vay.)    Mr.    S.    Percy    Smith,    than    whom    there    is 
no   better  authority  on   such  points,   says:   "In  his   prayer    Wazvau    (Fa- 
van)  :  Porapora=Polapola — Havaii=Lani-akea."     In  his  opinion   W  await, 
i.  e.,  Vavau,  is  a  sacred  name  for  Havaii  or  Lani-akea,  the  proof  on  this 
point  is  round  about  and  cumulative. 

(25)  Sect.  9.     Malino :  A  clear  sky  was  an  omen  of  favorable  significance 
in  connection  with  the  performance  of  any  religious  rite,  or  the  utterance 
of  any  prayer. 

(26)  Sect.  9 haunaele  o  ma^i  kahuna:     We  have  here  an  interior 

view  of  the  wranglings  and  bickerings  that  went  on  among  the  body  of 
kahunas. 

(27)  Sect.  9.     Makala  ulua:     Makala,  a  trail  made  by  wild  animals; 
inakala  ulua,  a  place  frequented  by  those  who  fished  for  ulua :     ulua,  the 
name  of  a  fish,  was  also  a  euphemism  for  a  human  body  used  in  sacrifice. 
(See  the  account  in  Chap.  XXXVII,  p.   173.) 

(2&)  Sect.  9  Ulua  tnai,  e  Lono.  .This  repetitious  use  of  the  word 
ulna  in  an  entirely  new  sense,  of  which  the  present  example  forms  a 
capital  instance,  is  one  of  the  artifices  that  marks  Hawaiian  poetry. 

(29)  Sect.  9.  ...kolea  ino  o  Maa-ku-ncwa:  Mo-i,  a  kupua,  or  king 
of  Molokai,  sent  Maka-ulili,  the  ruler  of  the  ko-leas,  to  Vavau  to  bring 
an  assortment  of  those  birds,  i.  e.,  the  plover.  He  returned  with  one  Ian 
(400)  kolca  ulili,  one  lau  of  mischievous  kolea,  and  one  lau  of  good  kolea. 
The  birds  were  located  on  the  hill  Ha-upu,  near  Pele-kunu  valley.  It  was 
then  noticed  that  the  hill  at  times  sank  below  the  surface  of  the  ocean, 


127 

and  then  as  mysteriously  rose  from  beneath  waves.  Mo'i  sent  a  flight  of 
the  plover  to  learn  the  cause  of  this  unusual  phenomenon.  They  returned 
and  reported  that  it  was  caused  by  the  uneasy  motions  of  a  huge  turtle,  on 
which  the  hill  was  based,  and  they  urged  him  to  put  an  end  to  the  dis- 
turbance by  killing  the  turtle.  Mo'i  declined  their  advice  and  in  revenge 
the  kolea  ino  stole  upon  him  while  asleep,  and  tore  his  face  with  their 
talons ;  the  hero,  or  wizard,  Mo'i,  then  had  all  the  mischievous  birds, 
kolea  ino,  who  had  sought  to  tear  his  eyes  out,  banished  to  the  barren 
hilt  of  Maa-ltu-neita. 

In  a  pule  anaana,  i.  e.,  an  incantation  to  cause  the  death  of  some  one, 
occurs  the  following  passage: 

Kela  kolea  ino  nlili  o  Ma'a-ku-netva; 
Newa  i  ka  ulu  kai  o  Kahiki,  c  Lono! 

That  teeiering  plover  of  Ma'aku-newa  that  portends  foul  weather ; 
Ruffling  the  sea  on  its  way  from  Tahiti,  O  Lono ! 

It  is  a  common  saying  that  the  seesawing  of  the  plover  on  the  shore 
is  a  sign  of  coming  storm. 

As  an  instance  of  the  mention  of  the  kolea  in  ancient  poetry,  I  quote 
from  an  old  mele,  as  repeated  to  me: 

A.  luna  au  o  Akani-kolea, 
A  nele  i  ka  hokahoka. 

I  stood  on  Akani-kolea, 
My  hopes  entirely  bankrupt. 

The  allusion  in  this  fragment  is  to  the  story  of  Hii-aka  (i-ka-poli- 
o-Pele.} 


CHAPTER  XXV. 

CONCERNING  THE   CIRCUMCISION   OF   CHILDREN. 

1.  After  installation  in  the  imia,  when  the  boy  had  increased 
somewhat  in  size,  was  the  time  suitable  for  his  circumcision.  It 
was  a  religious  rite  and  the  ceremony  resembled  that  of  installa- 
tion in  the  mua  (ke  ka  ana  i  mua). 

2.  This  rite  of  circumcising  the  foreskin  was  conducted  in 
the  following  manner:    A  pig  was  offered  to  propitiate  the  deity 
and  the  friends  of  the  child's  parents  were  gathered  in  a  relig- 
ious assembly  to  celebrate  the  event. 


128 

3.  When  the  pig  that  was  used  as  an  offering  was  baked 
to  a  turn,  the  operation  of  circumcision  took  place,  and  the  man- 
ner of  performing  it  was  as  follows : 

4.  Four  men  held  the  child  fast.    One  was  at  the  back  of  the 
child  with  the  child  held  against  his  breast;  at  the  same  time 
the  man  held  the  little  one's  arms  folded  against  his  neck  so  that 
it  could  not  move. 

5.  The  length  of  the  foreskin  was  measured  from  the  extrem- 
ity of  the  prepuce  to  its  junction  within,  and  at  this  point  a  black 
line  was  marked  with  charcoal.  The  length  was  also  measured 
within  to  the  point  where  the  prepuce  was  reflected,  and  com- 
pared with  the  length  indicated  by  the  black  mark  made  on  the 
back  of  the  penis. 

6.  Then  one  man  held  a  thigh  of  the  child  with  his  left  hand, 
and  with  his  (right)  hand  seized  one  side  of  the  preputial  skin, 
and  another  man  on  the  other  side  of  the  child  did  likewise,  pull- 
ing the  stretched  prepuce  taut. 

/.     Then  the  kahuna  stood  forth  with  his  bamboo  (ohe  in  place 
of  a  knife),  and  uttered  the  following  hoohiki,  prayer  or  blessing: 

E  kii  ka  ohe,  i  ho  mai  ka  ohe,  he  ia  ka  ohe  laulii  a  Kane,  o  kia  i 
ke  maka  o  ka  mai;  ua  moku.1 

(E  kii  ka  ohe  i  Homaikaohe.    Eia  ka  ohe  lauliia  Kane.)2 
(Oki  a  i  ka  maka  o  ka  mai  Ua  moku.) 

Bring  the  bamboo  from  Ho-mai-ka-ohe.     Here  is  the  small- 
leafed  bamboo  of  Kane.    Cut  now  the  foreskin — It  is  divided. 

8.  Then  the  kahuna  gave  the  bamboo  to  the  one  who  was  to 
perform  the  operation,  and  he  thrust  the  bamboo  into  the  preputial 
orifice  until  it  reached  the  head  of  the  penis,  as  far  as  had  been 
measured  with  the  bamboo  within,  and  had  been  marked  with  the 
charcoal  on  the  outside. 

9.  Then  the  foreskin  was  separated  from  its  adhesions  to  the 
gland  below  and  split  lengthwise.3    The  blood  was  now  removed 
by  sucking,  the  foreskin  was  dressed  with  a  medicinal  leaf,  and 
the  child  was  arrayed  in  a  white  malo. 

10.  After  this,  a  pig  having  been  baked,  worship  was  per- 


129 

formed  in  a  manner  similar  to  that  performed  when  the  child 
was  taken  to  the  mua.    Such  was  the  worship  and  the  prayer. 

IT.  This  was  the  way  in  which  were  treated  the  sons  of  the 
religionists,  of  the  solid  people,  people  of  distinction,  of  the 
kahuna-class,  and  the  sons  of  the  lower  ranks  of  chiefs. 

The  rite  was  different  (more  elaborate)  when  it  touched  the 
sons  of  high  chiefs;  there  were  also  certain  people  who  had  no 
such  ceremony  performed  at  the  circumcision  of  their  sons — 
they  were  merely  taken  to  the  mua  and  circumcised  with  no  re- 
ligious ceremony  whatever. 

12.  The  children  of  ktfhunas  and  of  aliis  were  not  allowed, 
however,  to  partake  of  common  food  (ai  noa)  while  they  were 
being  nourished  on  (their  mother's)  milk  in  the  noa  house.  After 
being  installed  at  the  mua  house  they  were  allowed  this  common 
food,  but  while  still  at  the  noa  they  were  fed  only  on  (breast) 
milk.  It  was  after  this  manner  that  some  people  acted  towards 
their  children. 

NOTES    ON    CHAPTER    XXV. 

(i)  Sect.  7.  The  text  of  this  ancient  prayer,  like  that  of  several  others-- 
reported by  Mr.  Malo.  is  in  a  very  unsatisfactory  state.  In  the  identical 
form  reported  by  him  it  is  impossible  to  make  sense  out  of  it,  and  irr 
the  translation  1  have  followed  an  amendment  proposed  by  an  eminent 
Hawaiian  scholar  (J.  K.  K.).  I  am  not  altogether  satisfied  with  the 
amendment,  which  is  that  enclosed  in  the  brackets  and  numbered  (2).  In 
place  of  this  I  would  propose  what  seems  to  me  a  simpler  way  out  of. 
the  difficulty,  namely,  that  shown  in  the  following: 

E  kii  ka  ohe!  Homai  ke  ohel  Eia  ka  ohe  laulii  a  Kane. 
Oki'a  i  ka  maka  o  ka  mail     Ua  moku. 

The  translation  of  this  will  differ  but  little  from  that  given. 

Bring  the  bamboo!    Give  me  the  bamboo!     Here  is  the  small-leafed' 

bamboo  of  Kane. 
Cut  now  the  foreskin!    It  is  cut. 

(3)  Sect.  9.  The  Hawaiian  operation  is,  strictly  speaking,  not  circum- 
cision at  all.  The  prepuce  is  merely  slit  up  from  its  free  edge  or  lip  to  the 
line  of  its  attachment  to  the  penis.  The  operation  is  still  occasionally 
practice4  by  the  Hawaiians. 


130 
CHAPTER  XXVI, 

RELIGIOUS  WORSHIP  FOR  HEALING  OF  THE  SICK. 

1.  When  a  husband,  a  wife,  a  child,  or  a  beloved  friend  be- 
came ill  it  was  an  occasion  that  called  for  religious  ceremonies 
(hootnana). 

2.  The  offering — mohai — of  the  sick  person — it  might  be  a 
pig,  a  fowl,  or  set  of  tapa  sheets  (kuina  kapa)  was  laid  before 
the  gods. 

3.  It  was  some  friend  of  the  sick  man  who  took  the  offering 
and  presented  it  to  the  gods  and  at  the  same  time  he  uttered 
this  petition : 

4.  "O  God,  be  kind  to  the  one  who  is  afflicted  with  illness ; 
freely  pardon  his  sins  and  impurities,  his  ceremonial  faults,  his 
faults  of  the  heart,  his  faults  of  speech  and  his  non-fulfillment  of 
vows  to  thee. 

5.  "Let  your  anger  be  appeased  by  these  offerings.  Look  with 
favor  upon  him  and  prosper  him  all  the  days  of  his  life.    Keep  in 
health  his  body,  until  he  shall  have  passed  the  age  of  walking 
upright,  until  he  shall  crawl  or  shall  walk  bent  over  a  staff,  until 
he  shall  be  blinked-eyed   (hau-maka-iole) ,  and  then  bed-ridden 
(pala-lau-hala).     Keep  him  in  health  until  the  last  trance-vision 
{a  kau  i  ka  pua~ane-ane) .     That  is  thy  benefit  to  us,  O  God,  and 
thus  do  I  worship  thee."1 

6.  Now  this  was  because  there  was  a  strong  belief  that  animal 
sacrifices  were  the  right  means  with  which  to  propitiate  the  deity 
and  obtain  his  forgiveness  for  the  sins  of  men,  and  healing  for 
men's  bodies — not  for  their  souls. 

/.  If  the  malady  did  not  abate,  a  house  was  erected  to  the 
deity  and  a  pig  was  sacrificed  and  exposed  as  an  offering  on  a 
frame-work,  called  a  lele,  where  it  was  allowed  to  remain  (untill 
it  mouldered  away.)  Another  pig  also  was  oven-baked  and  its 
head  offered  in  sacrifice,  but  the  body  of  this  one  was  eaten. 

8.  Supplication  was  again  made  to  the  deity  to  heal  the  sick 
one,  and  if  he  recovered  that  ended  the  ceremonies  and  the 
worship  addressed  to  the  deity,  and  if  he  died,  then  also  was 
there  an  end  to  the  praying  and  worshipping. 


NOTES  ON  CHAPTER  XXVI. 

(i)  Sect.  5.  E  ke  Akua,  e  aloha  mai  oe  i  ka  mea  i  mai  ia.  E  kala  wale 
mai  oe  i  kona  hciva  ana,  a  me  kona  haumia,  a  me  kona  ai-ku,  a  me  kona 
ai-a,  a  me  kona  ivaha-hcwa,  a  me  kona  hoohiki  ino  ana  ia  oe. 

E  na  mai  kou  lili  ma  keia  mau  mohai.  E  maliu  mai  oe;  c  hoola  mai 
iaia  ma  ke  kino  ,a  hele  ku,  a  hele  kolo,  a  hele  nee,  a  kolo  pupu,  a  hau- 
maka-iole,  a  pala-lau-hala,  a  ola  loa  a  ka  pua-ane-ane.  Kau  ola  ia,  e  ke 
Akua.  Pela  ka'u  waiha  aku  a  me  ka'u  waipa  aku  ia  oe,  e  ke  Akua.  Pela 
ka'u  hoomana  ia  oe. 

N.  B. — Kane  and  Lono  were  the  deities  most  commonly  addressed  by 
those  who  offered  prayers  for  the,,  restoration  of  any  one  to  health.  The 
practice  of  medicine — and  the  Hawaiians  had  some  proficiency  in  certain 
branches  of  the  healing  art — was  always  accompanied  by  religious  cere- 
monies of  some  kind. 


CHAPTER  XXVII. 

CONCERNING  DEAD  BODIES. 

1.  A  corpse  was  a  very  tabu  thing  in  Hawaii  nei.    It  was  the 
ancients  themselves  who  imposed  this  tabu ;  but  the  reason  for  it 
and  the  author  of  it  have  not  been  made  known.    The  mere  fact 
of  the  tabu  was  all  that  was  known  in  Hawaii  nei. 

2.  Trn  tabu    that  applied  to  the  dead  body  of  an  alii  continued 
in   force  longer  than  that  which  concerned  the  dead  bodies  of 
others;  it  might  be  ten  days  or  even  longer  before  the  ban  of 
uncleanness  would  be  removed.     If  it  concerned  the  body  of  a 
person  of  more  than  ordinary  distinction,  perhaps  it  would  be 
three  days  before  the  ban  of  uncleanness  would  be  removed ;  but  if 
it  were  a  person  of  low  class  it  would  be  only  a  day  or  two  before 
the  tabu  would  be  lifted  (noa).  When  the  corpse  was  buried  out 
of  sight  then  the  period  of  tabu  came  to  an  end. 

The  modus  operandi  of  the  tabu  that  concerned  corpses  was  as 
follows : 

3.  On  the  death  of  a  person  in  a  house  in  which  other  people 
were  living,  those  who  were  not  blood-relatives  of  the  deceased 
were  driven  out  (kipaku  ia),  but  relatives  were  allowed  to  remain 
with  the  body. 

4.  Those  who  remained  with  the  corpse  were  considered  de- 
filed, haumia,  and  must  not  on  any  account  enter  another  house, 


132 

eat  of  the  food  of  other  people,  touch  any  one  else,  or  do  any 
work,  during  the  days  of  their  defilement. 

5.  If  the  deceased  had  other  friends  outside,  they  were  per- 
mitted to  come  and  mourn,  but  other  people  might  not  enter  the 
house  in  which  was  the  dead  body,  nor  eat  of  the  food,  nor  touch 
any  one  within,  lest  they  should  be  defiled. 

6.  The  ceremonies  for  the  dead  were  as  follows :     If  the  dead 
person  was  much  beloved,  or  had  died  in  full  vigor  and  health,  i.  e. 
suddenly,  the  ceremony  of  kuni1  would  be  performed  on  the  body 
by  the  kahuna  anaana,  on  the  supposition  that  (in  such  a  case) 
the  death  was  from  natural  causes   (make  maofi  no). 

7.  Again  if  the  body  was  that  of  a  person  much  beloved,  hus- 
band, or  wife,  it  was  the  custom  to  keep  it  a  good  many  days 
before  burial. 

8.  The  body  was  first  cut  open2  and  the  inner  parts  removed, 
and  it  was  then  filled  with  salt  to  preserve  it.     A  body  treated  in 
this  manner  was  termed  i'a  ha,  long  fish.    It  was  a  common  thing 
to  treat  dead  bodies  in  this  way. 

9.  The  manner  of  arranging  a  corpse  for  burial  I  will  describe. 
A  rope  was  attached  to  the  joints  of  the  legs  and  then  being 
passed  about  the  neck  was  drawn  taut  until  the  knees  touched  the 
chest.     The  body  was  then  done  up  in  a  rounded  shape  and  at 
once  closely  wrapped  in  tapa  and  made  ready  for  burial. 

10.  Sepulture  was  done  at  night,  so  that  by  morning  the  burial 
was  accomplished.    Then  in  the  early  morning  all  who  had  taken 
part  in  the  burial  went  and  bathed  themselves  in  water,  and  on 
their  return  from  the  bath  seated  themselves  in  a  row  before  the 
house  where  the  corpse  had  been. 

11.  The  priest  was  then  sent  for  to  perform  the  ceremony 
of  hnikala,  or  purification.     A  sorcerer  or  kahuna  anaana,3  could 
not  officiate  at  this  service  of  purification.    It  was  only  a  temple- 
priest,  kahuna  pule  heiau,  who  could  purify  one  from  the  un- 
cleanness  of  a  corpse  or  any  other  source  of  defilement. 

12.  The  kahuna  brought  with  him  a  dish  filled  with  sea-water, 
which  also  contained  a  sea-moss  called  limu-kala  and  turmeric ; 
and  standing  before  the  people  who  sat  in  a  row,  he  prayed  as 
follows : 


133 

13.  Lele  Uli  el  Lele  wai  el 

He  Uli,  he  Uli,  he  wai.  he  ivai! 
Lele  an  i  ke  ahua  e  Kane  me'hani. 
O  Nehelani,  nehe  ia  pika'na  ka  lani. 
A  lama.     He  mu  oia.5 

Hasten,  O  Uli ;  hasten,  O  water. 
Here  is  Uli,  Uli ;  here  is  water,  water. 
I  fly  to  thy  shrine,  O  Kane,  the  approachable  one. 
A  rustling  in  heaven — ij;  rustles  with  the  sprinkling. 
Light  appears.     The  deity  is  silent. 

Then  the  people  respond :    He  mu. 

The  deity  is  silent. 

The  Kahuna  resumes:     He-mu  ka  aiku 

He-mu  ka  aia} 
He-mu  ka  ahula, 
He-mu  ka  paani, 
He-mu  koko  lana, 
I  koko  pua'a! 
I  koko  ilio! 
I  koko  kanaka  make! 
He  mu  oia! 

Silent  and  attentive  are  the  rude  and  unceremonious, 

Silent  are  the  wicked  and  unbelievers, 

Silent  are  the  hula-dancers, 

Silent  are  those  given  to  sports  and  games, 

Silent  are  the  hot-blooded  ones. 

Give  us  now  the  blood  of  swine ! 

Give  us  now  the  blood  of  dogs ! 

The  blood  of  the  human  sacrifice ! 

The  deity  is   silent. 

The  people  respond:     He  mu. 

The  deity  is  silent. 

The  kahuna  says:     Elieli. 

Profoundly. 


134 

The  people  respond :     Kapu. 
Tabu. 

The  kahuna  says:     Elieli. 

Entirely,  profoundly. 

The  people  Noa. 

Free. 

The  kahuna  la  el 

O  la! 

The  people  Noa  honua. 

Freedom  instant  and  complete. 

The  kahuna  then  sprinkled  the  water  mixed  with  turmeric  on 
all  the  people,  and  the  purification  was  accomplished,  the  defile- 
ment removed. 

14.  After  this  each  one  departed  and  returned  to  his  own  house. 
When  a  corpse  was  buried  in  such  a  secret  place  that  it  could 
not  be  discovered  it  was  said  to  be  huna-kele. 

15.  Sometimes  a  person  would  secretely  exhume  the  body  of 
a  beloved  husband  or  wife,  and  remove  the  four  leg-bones  and  the 
skull,  washing  them  in  water  until  they  were  clean. 

1 6.  They   were   then   wrapped   up   and   enclosed   within   the 
pillow,  and  the  friend  took  them  to  bed  with  him  and  slept  with 
them  every  night.     The  number  of  corpses  treated  in  this  way 
was  considerable  among  those  who  were  fond  of  each  other. 

17.  Instead    of  the  bones  just  mentioned,  perhaps  the  palm  of 
the  hand  would  be  cut  off,  dried  in  the  sun  and  taken  to  bed 
with  one.     Or,  if  not  the  hand,  the  hair  of  the  head,  the  teeth, 
or  the  finger  nails. 

18.  These  parts  of  the  corpse  were  preserved  by  the   fond 
lover  until  such  time  as  the  love  came  to  an  end,  when  they 
were  neglected. 

NOTES   TO   CHAPTER   XXVII. 

(i)  Sect.  6.  Kuni,  an  incantation  and  sorcery  for  the  purpose  of  re- 
vealing and  bringing  to  punishment  him  who  prayed  to  death  (anaana) 
the  person  concerned.  For  full  description  see  Chap.  XXVIII. 


135 

(2)  Sect.  8.     Access  to  the  cavities  of  the  body  was  gained  through  a 
transverse  cut  made  just  below  the  ribs. 

(3)  Sect.  ii.    The  kahuna  anaana  was  feared  and  shunned  as  an  assassin 
would  have  been.     He  was  from  the  nature  of  the  case  disqualified  for 
performing  such  a  beneficent  ceremony.     It  would  have  been  like  setting 
the  wolves  to  guard  the  sheep. 

(4)  Sect.  14.     This  was  the  favorite  way  of  dealing  with  the  bones  of 
a  very  high  chief — by  sepulture  in  caves  and  secret  places.     These  were 
known  only  to  the  kahu,  and  it  was  an  act  of  perfidy  for  him  to  betray 
the  secret. 

(5)  Sect.  13.    Mu.     I  am  not  sure  that  I  have  found  and  expressed  the 
true  meaning  of  the  word  mu.     As  ordinarily  used  it  means  either  a  bug: 
that  lives  in  wood  or  an  odious  official  whose  duty  it  was  to  procure  hu- 
man victims  to  be  used  as  sacrifices  in  the  dedication  of  a  heiau  or  other 
important  building.     Neither  of  those  uses  will  suit  the  meaning  in  this 
case.     The  language  is  evidently  quite  archaic,  and  it  seems  probable  that 
the  word  is  no  longer  used  in  the  same  meaning.     Such  was  my  conclusion 
after  much  searching  for  a  clue  as  to  the  probable  meaning  of  this  term. 
On  referring  the  matter  to  a  learned   Hawaiian,  one  who  had  giver  me 
many  useful  points,  he  expressed  it  as  his  opinion  that  the  word  meant 
to   be    silent.     The  generic   meaning  of   the   word   agrees   well   with   my 
friend's  opinion.     Mumule  is  to  sulk  in  silence;  Kamumu  is  to  murmur,, 
the  gentle,  breezy  inarticulate  sound  that  comes  from  a  multitude.    Mumu 
is  to  hum,  to  make  an  indistinct  sound;  to  be  silent;  etc.,  etc.     In  an  an- 
cient story  I  find  the  word  mu  to  be  applied  to  the  buzzing  of  the  flies 
about,  a  dead  body. 

The  meaning  of  the  verse  'He-mu  ka  aiku' ,"  is  that  the  one  who  had 
been  unruly,  eating  in  an  unceremonious  manner,  had  now  become  quiet, 
i.  e.,  the  assembly  is  now  in  order,  attentive  to  the  service  in  hand. 

In  Maori  mu-hore  means  unlucky;  mu-tie  silence.     (S.  P.  S.) 

In  Hawaiian  mu-ki'  expresses  the  action  of  kissing,  and  is  used  to 
signify  the  act  of  sucking  a  tobacco  pipe. 

See  also  p.  141,  2nd  line.     (W.  D.  A.) 


CHAPTER  XXVIII. 

CONCERNING  THE  CEREMONY  OF  KUNI.1 

i.  On  the  death  of  a  rich  or  distinguished  person,  or  of  one 
greatly  beloved,  it  would  (very  frequently)  be  said  that  he  came 
to  his  death  through  anaana,  that  is  through  being  prayed  to  death, 
for  the  reason  that  he  was  envied  for  his  property,  or  hated  on 
account  of  his  distinction.  Under  such  circumstances  the  cere- 


136 

mony  of  kuni  would  be  performed  on  the  body  of  the  dead  person. 

2.  The  affair,  was  conducted  in  the  following  manner :     The 
friend  or  interested  party,  having  provided  himself  with  a  pig, 
went  before  the  kahuna  kuni  and  offered   it  to  the  deity  with 
these  words: 

3.  "Here  is  the  pig,  o  UK2    in  the  heavens.     This  pig  is  of- 
fered to  purchase  the  death  of  him  who  prayed  to  death  my  friend. 
It  devolves  upon  you,  o  Uli  and  upon  Maka-ku-koae,3  and  upon 
Ka-alae  a-hina4  to  perform  the  funeral  of  this  man." 

4.  "Is  this  the  pig  to  procure  anaana?"  asks  the  kahuna.  "Yes." 

5.  "Then  let  him  go,  and  observe  in  what  direction  he  moves." 
The  pig  was  then  released,  and  if  he  went  to  rooting  in  the  earth, 
the  kahuna  declared  that  the  one  who  had  anaanaed  the  man  was 
himself  a  doomed  one,  and  it  would  not  be  long  before  he  would 
meet  with  his  death ;  "because  the  pig  roots  in  the  earth." 

6.  If  it  did  not  act  in  this  way,  but  went  to  the  left  side  of  the 
kahuna,  he  would  declare,  "it  seems  the  death  was  caused  by  your 
wife's  relatives ;"  and  if  the  pig  went  to  the  right  of  the  kahuna, 
he  would  declare,  "so  it  seems  the  death  was  due  to  the  younger 
brother's  people." 

7.  If,  again  the  pig  passed  behind  the  kahuna  he  declared 
the  deceased  came  to  his  death  through  the  agency  of  some  out- 
side party,  or,  if  the  pig  raised  his  snout  in  the  air,  the  kahuna 
declared  that  the  death  was  chargeable  to  some  alii;  and  if  the 
pig  came  and  stood  before  the  man  who  brought  him,  he  declared 
the  responsibility  for  the  man's  death  lay  with  the  man's  hoa  ai, 
his  table-companions.     This  was  the  gist  of  the  remarks  made 
by  the  kahuna. 

The "  kahuna   thereupon    instructed    the    man   to   prepare    the 
kukui  nuts,  gourds,  and  all  the  other  paraphernalia  of  kuni. 

8.  Then  the  man  who  took  the  offering  returned  and  reported 
the  prediction  of  the  kahuna  kuni,  that  the  one  who  had  caused 
the  death  of  the  victim  by  anaana  would  soon  die  himself. 

9.  The  friends  of  the  deceased  rejoiced  greatly   when  they 
heard  that  the  one  who  had  anaanaed  their  friend  was  himself 
soon  to  die,  and  they  went  to  work  with  alacrity  to  execute  the 
commands  of  the  kahuna  kuni,  so  as  to  have  everything  ready 
to  hand  before   his  arrival.     By  the  time  the  kahuna   arrived, 
everything  was  in  readiness. 


137 

ID.     The  kahuna  conducted  his  operations  as  follows: 

A  stone,  wrapped  in  a  tapa  of  the  kind  called  ae-o-kaha-loa? 

having  been  set  before  him,   the  dead  body  was  laid  with  its 

head  close  to  the  stone. 

11.  The  kahuna  then  stood  up  with  the  cluster  of  kukui  nuts 
and  the  gourd  in  his  hands  and  repeated  an  incantation  called  the 
pule  hui  which  runs  thus : 

"Tis  cluster,  sacred  cluster,  utters  its  meaning,  and  it  is  this: 
the  cluster  this  with  which  the  aumakua  invokes  death  upon  him 
who  anaanaed  this  one,  praying  that  his  destruction  be  turned 
back  upon  himself.  Behold  this  cluster  breaks  up  and  scatters,  and 
so  it  symbolizes  its  meaning.  This  is  the  compact  of  Uli,  Ka- 
alae-a-Hina,  and  Ku-koa'e;  it  pledges  death  to  the  one  who  ana- 
anaed him;  his  incantation  shall  be  turned  back  upon  himself. 

"Behold  the  cluster  breaks  up  and  utters  its  meaning  thus — the 
sacred  cluster!" 

12.  Then  the  kahuna  struck  the  bunch  of  kukui  nuts  against 
the  table  of  stone  which  was  called  the  papa  ka  hid,  and  the  kukui 
nuts  and  gourd  were  broken  and  scattered  in  all  directions. 

13.  From  the  direction  in  which  the  kukui  nuts  flew  the  kahuna 
again  pointed  out  the  locality  of  those  who  caused  the  death,  it 
being  indicated  by  the  direction  taken  by  the  nuts.     Thus  ended 
this  office  of  the  kahuna  kuni. 

14.  Then  a  fire-place  for  'the  kuni  ceremony,  called  a  kapuahi 
kuni,  was  constructed.  It  was  of  large  size  and  when  built  was 
wreathed  with  auhuhu1  and  gourds  and  a  flag6  was  displayed  at 
each  corner  of  it,  after  which  a  fire  was  lighted  in  the  fire-place. 

15.  Then  a  number  of  fowls  and  dogs  were  brought  as  kuni 
offerings.     Men,  probably  two  in  number,  selected  and  detailed 
for  the  purpose,  then  opened  the  dead  body  and  having  cut  the 
liver  into  small  pieces,  stuffed  them  into  each  fowl  and  dog  as  a 
manu-kuni*  that  is  a  charm  to  bring  the  victim  under  the  spell 
of  the  incantation. 

16.  The  two  men    who  dissected   the   dead   body   were    (of 
course)  utterly  defiled,  anl  were  therefore  not  permitted  to  touch 
food  with  their  hands,  so  that  it  was  necessary  for  others  to  feed 
them. 

17.  As  soon  as  the  body  of  a  fowl  or  dog  had  been  charged 
with  its  portion  of  liver  it  was  thrown  into  the  fire  in  the  fire- 


138 

place;  at  the  same  time  the  man  called  aloud,  "Here  comes  John 
Doe,9  seeking  the  one  who  caused  his  death  by  anaana." 

1 8.  After  that  the  kahuna  stood  up  and  offered  his  kuni  prayer, 
using  great  fervor  and  continuing  until  sunset  without  eating  or 
drinking.     The  prayer  might  come  to  and  end  only  when  the 
sacrifices  were  reduced  to  ashes. 

19.  While  the  fire  burned  the  kahuna  prayed  and  his  prayer 
ran  thus : 

A-a  ke  ahi}  ke  ahi  a  ka  po  o  Lani-pili.10 

A  i  hea  ke  ahi,  ke  ahi  a  ka  po  o  Lani-pili? 

A  i  ka  lani;  make  i  ka  lani; 

Popo  i  ka  lani;  ilo  i  ka  lani; 

Punahelu  i  ka  lani. 

Hoolehua  i  ka  lani  ka  make  o  kahuna  anaana. 

Me  ka  lawe-maunu,  e  Kane. 

Ahi  a  Ku  o  ke  ahi. 

Kupu  nialamalama  o  ke  ahi  o  ka  po  a, 

Ahi  a  Kulu-alani  e  a  ana. 

Ku  o  Wakea,  a  ke  ahi,  he  ahi  no  keia  pule. 

The  fire  burns,  fire  of  the  night  of  Lani-pili. 

Where  burns  the  fire,  fire  of  the  night  of  Lani-pili  ? 

It  burns  in  the  heavens. 

Death  in  the  heavens ;  corruption  in  the  heavens ; 

Maggots  in  the  heavens;  mildew  in  the  heavens. 

Heaven  speed  the  death  of  the.  kahuna  anaana, 

And  of  the  one  who  got  for  him  the  maunu,  o  Kane. 

It  is  the  fires  of  Ku  that  burn. 

Flash  forth  light  of  the  burning  night, 

The  fires  of  Kulu-a-lani  are  burning. 

Wakea  stands  up  and  the  fire  burns,  fire  for  this  prayer. 

20.  By  the  time  the  kuni  offerings  were  reduced  to  ashes  it 
was  night.     The  ashes  were  then  carried  down  to  the  ocean  and 
thrown  into  a  spout-hole  together  with  all  the  appurtenances  of  the 
fire-place ;  the  fire-place  itself  was  buried. 

21.  The  next  morning  a  boy  and  a  girl  were  made  to  walk 
naked  about  the  fire-place,  not  covering  their  parts  of  shame  as 
they  walked. 


139 

22.  As  they  made  their  round  about  the  fire  place  the  kahuna 
kuni  stood  and  prayed,  and  when  the  kahuna  had  finished  his 
prayer  the  ceremony  of  kuni  was  completed.    Then  it  was  that  the 
kahuna  declared  the  name  of  the  one  who  had  anaanaed  the  de- 
ceased one. 

23.  "I  have  seen,"  said  he,  "the  wraith  or  kahoaka  of  him  who- 
anaanaed  this  man  coming  this   way,  his  head  down,  his  eyes, 
closed,  as  good  as  dead.    And  it  will  not  be  loijg  before  this  one 
also  shall  die. 

24.  The  death  to  which  I  consign  him  is  a  swelling,  a  dropsy, 
a  bloody  flux,  a  vomiting  of  blood,  a  broken  back.     That  is  the 
manner  of  death  I  predict  for  him.    Take  you  note  of  this." 

25.  The  body  was  then  buried  and  a  different  kahuna  came — 
the  one  previously  spoken  of  to  whom  belonged  the  ceremony  of 
purification.     After  this  the  kahuna  kuni  received  his  pay,  and 
it  was  a  large  amount. 

26.  If  after  this,  any  one  died  of  one  of  the  diseases  mentioned 
by  the  kahuna,  the  kahuna  in  question  would  be  in  great  demand 
and  at  the  same  time  much  feared  for  his  power  (mono). 

The  number  of  alii  that  were  prayed  to  death  was  about  the 
same  as  of  the  common  people.  As  to  kuni  sacrifices,  the  number 
of  those  that  were  required  of  an  alii  was  greater  than  what  was 
required  of  an  ordinary  person,  because  this  function  of  kuni,. 
(anaana  in  the  text)  was  a  ceremony  of  worship  (hoo-mana). 
Ordinarily  the  number  of  dogs  required  for  a  sacrifice  was  forty, 
with  double  tnat  number  cf  fowls,  but  an  alii  was  required  to  offer 
a  lau,  four  hundred  dogs,  and  of  fowls  an  immense  number. 

NOTES  ON   CHAPTER  XXVIII. 

(1)  Sect.  I.    The  subject  of  this  chapter  is  kuni,  not  anaana,  and  I  have- 
according!^  substituted  the  word  kuni  for  that  of  anaana  in  the  title,  and. 
the  same  has  been  done  as  necessary  throughout  the  chapter,  as  for  in- 
stance in  Sect.  2,  where  kahuna  kuni  has  been  substituted  for  kahuna  ana- 
ana.     It  goes  almost  without  saying  that  a  kahuna  anaana  would  not  be 
the  one  to  avenge  the  foul  work  of  his  own  craft. 

(2)  Sect.  2 e  Uli  i  ka  hoolewa,  which  is  the  reading  in  the  text, 

I  have  ventured  to  amend  so  as  to  read  e  Uli  ke  aolewa,  or  olewa.    Ao- 
lewa  is  the  atmosphere,  the  space  beneath  the  solid  dome    (ao  paa)   of 
heaven.     Uli  may  be  described  as  the  judicial  spirit,  as  well  as  the  detec- 
tive one,  fitted  therefore  to  discover  the  one  whose  incantations  had  ana- 
anaed anfd  brought  death  to  the  deceased.     Uli  was  addressed  in  prayer:: 


140 

E  Uli  nana  pono,  O  Uli  that  discerns  the  right, 

E  Uli  nana  hewa.  ...     O  Uli  that  discerns  the  wrong. . . . 

(3)  Sect.  3.     Maka-ku-koae,  or  Ka-maka-ku-koae  as  it  is  in  the  text, 
was  a  male  deity  who  induced  craziness   (pupule),  raving  insanity    (he- 
hena) ,  or  palsy  and  imbecility  (lolo\,  he  was  therefore  a  very  appropriate 
being  to  call  upon  for  aid  in  such  an  emergency  as  this. 

(4)  Sect.  3.    Ka-alae-a-Hina,  the  mud-hen  of  Hina,  a  deity  who  induced 
sudden  death.     Hina  had  a  numerous  family  of  sons,  all  of  them  kupuas, 
i.  e.,  supernatural  beings.     Maui,  the  discoverer  of  fire,  was  one  of  them. 
So  also  was  the  mud-hen,  from  whom  Maui  forced  the  secret  of  fire. 

(5)  Sect.  10.     A'e-o-kaha-loa,  a  wauke  tapa  of  pinkish  color. 

(6)  Sect.  14.    These  were  of  white  tapa. 

(7)  Sect.   14.     Auhuhu,  Tephrosia    piscatoria,    a  small  shrubby    plant 
which  is  used  as  a  fish-poison. 

(8)  Sect.  15.     Maunu-kuni:  this  might  be  a  shred  of  clothing,  a  bit  of 
hair,  finger — or  toe-nail,  or  any  exuviae  from  the  victim's  body.     Maunu 
literally  means  bait,  but  originally  it  meant  something  moulted  or  sloughed 
off,  like  feathers,  etc. 

(9)  Sect.   17.     In  the  original  prayer  of  the  kahuna  the  name  of  the 
postulant  would  be  given. 

(10)  Sect.  19.     Lani-pili  was  the  name  of  a  deity;  it  meant  literally  a 
close,  dark,  night,  a  night  when  the  heavens  shut  down  close  over  the 
earth  as  before  they  were  lilted  up  and  separated  from  the  earth,  a  clear 
reference 'to  the  ancient  mythology. 

The  following  is  communicated  to  me  as  a  kuni  pule  used  by  Wailiilii, 
a  distinguished  kahuna  in  the  old  times  on  the  Island  of  Mplokai : 

la  Awaiku*  ka  ua  i  Lanikeha** 

Ka  ua  maawe  au  e  Kane, 

E  Kane  pakanaka, 

Kane  pamahana, 
5  Mahana  kaua  ia  oe,  e  Kane. 

E  make  ka  mea  nana  i  kolohe  i  ku'u  keiki, 

Make  emoole,  naha  ke  kua,  eu  ka  ilo, 

Popopo  a  helelei, 

Kau  make,  e  Kane. 

The  spirits  Awaikau  send  rain  from  the  heavens  of  Lanikeha, 
The  fine  rain  of  you,  o  Kane, 
Kane  who  touches  humanity, 
Who  warms  us  by  his  presence. 
5  You  and  I  warm  to  each  other  Kane. 

Send  death  to  him  who  dealt  mischievously  with  my  boy. 
Let  his  be  a  speedy  death,  a  broken  back  with  rapid  decay, 
Rotting  and  falling  to  pieces. 
This  is  the  death  I  ask  you  to  inflict,  o  Kane. 

(*)   Awa-iku:     These  were  spirits  that  acted  as  the  messengers,  spies, 
and  agents  to  do  the  bidding  of  Kane.     They  were  also  guardian  spirits, 


141 

shielding  and  warding  off  from  people  the  malign  influences  of  the  mu, 
who  were  a  mischievous  set  of  sprites,  up  to  all  kinds  of  minor  deviltries 
according  to  their  power.  These  Awa-lku  managed  the  rain,  the  winds 
and  the  weather  and  a  great  many  other  things,  and  were  beneficent  in 
their  conduct. 

(**)  Lani-keha:  an  epithet  applied  to  some  part  or  district  of  heaven, 
the  solid  heaven.  The  residence  of  Kamehameha  III  at  Lahaina  was 
called  Lanikeha. 

N.B.  The  first  part  of  this  prayer  has  the  marks  of  greater  age  than 
the  remainder  of  the  prayer.  It  was  a  common  trick  of  the  kahuna  to 
impose  on  people  as  well  by  high— sounding  phrases  as  by  other  tricks. 


CHAPTER  XXIX. 

CONCERNING  THE   CEREMONIES   ON   THE  DEATH   OF   A    KING. 

1.  On  the  death  of  a  king,  one  who  was  at  the  head  of  the 
government,  the  ceremonies  were  entirely  different  from  those 
performed  on  the  death  or  any  other  alii  whatsoever. 

2.  When  the  king  was  dead  his  heir  was  removed  to  another 
district,  because  that  in  which  his  death  took  place  was  polluted 
by  the  corpse. 

3.  The  kuni1  priests  took  a  part  of  the  flesh  of  the  dead  king's 
body  to  be  used  as  maunu  in  their  incantations  against  those  who 
had  prayed  him  to  death.    The  body  was  then  taken  to  the  nma2 
house  in  the  presence  of  the  multitude  and  laid  in  the  heiau,  that 
it  might  be  deified  and  transformed  into  an  au-makua. 

4.  The  ceremony  was  performed  bv  the  kahuna  hui  working 
under  the  rite  of  Lolupe,3  who  was  the  god  of  the  kahuna  hui.    It 
was  believed  that  Lolupe  was  the  deity  who  took  charge  of  those 
who  spoke  ill  of  the  king,  consigning  them  to  death,  while  the  souls 
of  those  who  were  not  guilty  of  such  defamation  he  conducted 
to  a  place  of  safety  (ola,  life). 

5.  The  service  of  the  deity  Lolupe  was  in  one  branch  similar 
to  the  ceremony  of  kuni  (or  anaana) .  The  deification  of  the  corpse 
and  imparting  godlike  power  to  it  was  another  branch  of  the 
priests'  work,  and  was  accomplished  in  the  following  manner. 

6.  The  dead  body  was  first  wrapped  in  leaves  of  banana,  wa- 
uke  and  taro,  a  rite  which  was  called  kapa  lau,  garment  of  leaves, 


142 

7.  The  body  being  thus  completely  enveloped,  a  shallow  pit 
was  dug  and  the  body  was  buried  therein  about  a  foot  below  the 
surface,  after  which  a  fire  was  made  on  the  ground  the  whole 
length  of  the  grave. 

8.  This  was  kept  constantly  burning  for  about  ten  days,  dur- 
ing which  time  the  prayer  called  pule  hui  was  continually  recited. 
By   that   time   the   body   had   gone   into   decay   and   that   night 
the  bones  were  separated  from  the  flesh  and  worship  was  per- 
formed to  secure  their  deification  after  the  following  manner.4 

9.  After  disinterment  the  bones  were  dissected  out  and  ar- 
ranged in  order,  those  of  the  right  side  in  one  place,  those  of  the 
left  side  in  another,  and,  the  skull-bones  being  placed  on  top, 
they  were  all  made  up  into  a  bundle  and  wrapped  in  tapa. 

10.  The  flesh  which  had  gone  to  decay  (pala-kahuki)  and  all 
the  corruptible  parts  were  called  pela  (pelapela,  foul,  unclean) 
and  were  cast  into  the  ocean. 

11.  It  was  by  night  that  this  pela  was  thrown  into  the  ocean, 
on  a  tabu  night.    On  that  night  no  one  from  the  village  must  go 
abroad  or  he  might  be  killed  by  the  men  who  were  carrying  forth 
the  pela  to  consign  it  to  the  ocean. 

12.  After  this  was  accomplished,  the  bones  were  put  in  posi- 
tion and  arranged  to  resemble  the  shape  of  a  man,  being  seated 
in  the  house  until  the  day  of  prayer,  when  their  deification  would 
take  place  and  they  would  be  addressed  in  prayer  by  the  kahunas 
of  the  mua.     The  period  of  defilement  was  then  at  an  end ;  con- 
sequently the  king's  successor  was  permitted  to  return,  and  the 
apotheosis  of  the  dead  king  being  accomplished,  he  was  worship- 
ped as  a  real  god6  (akua  maoli.) 

13.  His  successor  then  built  for  the  reception  of  the  bones  a 
new  heiau,  which  was  called  a  hale  poki,  for  the  reason  that  in  it 
was  constructed  a  net-work  to  contain  the  bones,  which,  being 
placed  in  an  upright  position,  as  if  they  had  been  a  man,  were 
enshrined  in  the  heiau  as  a  god. 

14.  After  this  these  bones  continued  to  be  a  god  demanding 
worship,  and  such  a  deity  was  called  an  au-m-akua.     Common 
people  were  sometimes  deified,5  but  not  in  the  same  manner  as 
were  kings. 


143 

It  was  believed  that  it  was  the  gods  w7ho  led  and  influenced  the 
souls  of  men.  This  was  the  reason  why  a  real  god,  an  akua 
uiaoli,6  was  deemed  to  be  a  spiiit,  an  uhane — (or)  this  is  the 
reason  why  it  was  said  that  the  soul  of  the  king  was  changed  into 
a  real  god,  (oia  ka  mea  e  olelo  ai  ka  uhane  i  akua  maoli.) 

NOTES    ON   CHAPTER   XXIX. 

(1)  Sect.  3.    The  functions  of  the  kahuna  kuni  and  kahuna  anaana  bore 
a  strong  outward  resemblance  to  each  other,  but  the  purpose  was  different. 
The  meaning  of  this  passage  is  that  the  ceremony  of  kuni  was  performed 
on  the  king's  body  in  order  to  find  out  who  had  compassed  his  death  by 
sorcery  (anaana.} 

(2)  Sect.  3.    David  Malo  uses  the  terms  mua  and  hciau  almost  as  if  they 
were  interchangeable,  and  meant  the  same  thing.    The  mua  was  the  men's 
eating  house,  tabu  to  women.    The  family  idols  were  probably  kept  there, 
and  it  seems  as  if  some  part  of  it  was  set  apart  as  a  shrine  or  heiau. 

(3)  Sect.  4.     Lolupe,  seems  to  have  been  rather  a  kupua  than  a  full 
fledged  deity.     This  deity  was  represented  by  a  kite  made  in  the  shape 
of  a  fish,  with  wings,  tail,  etc. ;  when  made  the  figure  was  sent  up  the 
same  as  any  kite.     Its  special  function  was  to  go  in  search  of  the  spirits 
of  the  dead  and  bring  them  before  the  kahunas  for  identification,  interro- 
gation and  judgment.     Prayer   and  offerings  were  used  at  the  time  of 
its  being  sent  up.     The  errands  committed  to  it  were  never  of  a  criminal 
nature.     A  suitable  errand  to  commit  to  Lolupe  would  have  been  the  re- 
covery of  the  soul  of  a  dear  one  from  the  land  of  shades,  as  Hiku  brought 
back  the  soul  of  his  bride  or  sister,  Kawelu,  after  it  had  gone  into  the 
shades  of  Milu.     If  a  man  wanted  a  big  piece  of  land,  he  might  pray  to 
Lolupe  and  commit  the  job  to  him. 

Apropos  of  Hiku,  the  following  beautiful  kanaenae*  has  been  told  me 
which  comes  in   not   inappropriately  at  this   time.      Hiku   is   represented 
as  climbing  the  mountain  side  in  search  of  the  shade  of  his  bride: 
Pi'i  ana  Hiku  i  ke  kualono, 
Pi'i  ana  Hiku  i  ke  kualono, 
E  ka  lala  e  kaukolo  ana, 

Ua  ke'eke'ehi  ia  e  Lolupe  ka  pua,  ua  haule  Halo. 
Ka  pua  kui  lei  au,  e  Malaikanaloa. 
Homai  ana  kahi  pua,  e  Lolupe, 
I  hoolawa  ae  no  ko'u  lei. 
Hiku  is  climbing  the  mountain  ridge, 
Climbing  the  mountain  ridge, 
The  branch  hangs  straggling  down, 
Its  blossoms,  kicked  off  by  Lolupe,  lie  on  the  ground, 
Blossoms  to  be  strung  into  a  lei  by  Malaikanaloa. 
Give  me  also  a  flower,  o  Lolupe, 
f  That  I  may  piece  out  my  wreath. 


144 

Long  before  Franklin  made  use  of  the  kite  to  draw  electricity  from 
the  clouds  the  Hawaiian  kahuna,  following  the  rite  of  Lolupe,  used  it  to 
ensnare  ghosts  in  the  heavens. 

*A  kanaenae  is  a  complimentary  address  which  stands  as  a  prelude  to 
the  more  serious  matter  of  a  prayer  or  mele.  (In  Maori  tangaengae  is  the 
prayer  used  at  the  cutting  of  the  umbilical  cord.  S.  P.  S.) 

(4)  Sect.  13.    Hoaha  ia  a  pa'a  i  ka  aha,  as  it  is  in  the  text,  would  be 
better  expressed  hoa  ia  a  pa'a  i  ka  aha.     I  am  informed  that  when,  as  in 
this   case,   the   bones   were  those   of  a   king,    or   chief   of   high    rank  the 
fitting  expression  was  kama  ia  a  pa'a  i  ka  aha,  the  meaning  being  in  each 
case  the  same.     Each  limb  and  the  trunk,  neck  and  head  were  separately 
bound  with  sinnet,  and  the  parts  being  then  placed  in  position  were  joined 
together  to  resemble  the  shape  and  appearance  of  a  human  figure. 

(5)  Sect.   14.     The  deification  of  a   common  person  could  be  accom- 
plished, but  it  was  more  burdensome  and  took  longer  time  to  accomplish 
than  that  of  a  king. 

(6)  Sect.   14.     Akua  maoli:  The  gods  Ku,  Kane,   Kanaloa  and  Lono, 
though  making  themselves  visible  to  men  occasionally  in  human  form  per- 
haps, were  conceived  of  as  spirits,  uhane,  and  as  such  were  spoken  of  as 
akua  maoli.     Mr.   Malo   unwittingly,   probably  as  the  result  of  the  new 
theology  which  had  come  for  the  enlightenment  of  him  and  his  people, 
was  inclined  to  do  scant  justice  to  the  discarded   ideas  of  his  heathen 
ancesteor.     An  akua  maoli  was,  as  he  says,  an  uhane.     The  person  of  the 
dead  king  was  by  hoomana,  prayer  and  incantation  made  into  an  akua 
maoli.     Theologic  disapproval  of  the  use  of  images,  eikons  and  relics  as 
aids  to  a  devotional  frame  of  mind  must  not  blind  us   to  the  fact  that 
while  the  culture  of  the  ancient  Hawaiians   had  advanced   so   far  as  to 
have  attained  the  idea  of  a  spiritual  deity,  it  had  not  gone  far  enough  to 
be  able  to  dispense  with  that  old  time  crutch  of  superstition,  the  image 
and   the  effigy.     It  is  one  thing   for   a  people  in  the   natural   course   of 
religious  evolution  to  make  use  of  the  image,  as  an  aid  to  the  imagina- 
tion, in  the  attempt  to  form  a  definite  concept  of  the  unseen,  but  quite 
another  thing  to  relapse  from  a  higher  plane  of  religious   evolution  and 
take  up   again  with  the   defunct  and   discarded   emblem.     Such   a   retro- 
gression is  a  sure  sign  of  mental  and  moral  degeneracy. 


CHAPTER  XXX. 

THE  MEDICAL  TREATMENT  OF  THE  SICK. 

i.  The  medical  treatment  of  the  sick  was  a  matter  that  be- 
longed to  the  worship  of  the  gods.  When  any  one  was  seized 
with  an  illness  a  messenger  was  despatched  to  the  kahuna  who 


practiced  medicine,  kahuna  lapaau,  taking  with  him  an  offering 
for  mai-ola,1  the  god  of  medicine. 

2.  When  the  messenger  came  before  the  kahuna  the  latter  in- 
quired regarding  the  disease,  and  having  learned  about  it,  before 
beginning  the  treatment,  he  forbade  certain  articles  of  food  to  the 
sick  man. 

3.  The  sick  man  must  not  eat  the  squid,  moss,  beche  de  mer, 
loJi,  a  certain  fish  called  kualaka'i,  nor  the  ina,  wana,  or  haukeke, 
echini,  nor  the  pipipi,2 — the  small  sea-shell,  Nerita,  which  is  much 
eaten;  all  of  these  were  forbidden,  together  with  such  other  fish 
as  the  kahuna  saw  fit. 

4.  When  the  sick  man  had  agreed  to  these  restrictions,  the 
kahuna  began  his  treatment  by  administering  some  sort  of  potion, 

5.  After  the  treatment  had  continued  a  while,  if  the  kahuna 
saw  that  the  disease  was  about  to  let  up  he  went  and  slept  for  a 
night  in  the  mua?  that  he  might  worship  the  god  of  medicine  and 
so  he  might  obtain  a  sign  from  the  deity  whether  the  sick  man 
would  recover  or  die. 

6.  He  took  with  him  to  the  mua  a  certain  kind  of  moss  (limit 
kola  probably),  also  some  pipipi  shells,  such  things  in  fact  as  he 
had  forbidden  the  man  to  partake  of.    If  rain  fell  during  the  night, 
he  regarded  it  as  an  unpropitious  omen,  in  which  case  he  spent 
another  night  there. 

7.  If,  however,  there  was  no  rain  that  night  the  kahuna  accept- 
ed the  omen  as  favorable,  and  at  daybreak  he  lighted  a  fire  and 
performed  the  ceremony  called  pu-liiuu.4     He  also  baked  a  fowl, 
as  an  offering  to  the  au-makua,  of  which  only  the  kahuna  ate. 
Two  dogs  also  were  baked,  one  for  the  mua,  or  men's  house,  and 
one  for  the  noa  or  common  sleeping  house.     Five  sheets  of  tapa- 
cloth  were  used  to  cover  the  oven5  for  the  mua,  and  five  to  cover 
the  oven  for  the  noa.     When  the  animals  were  baked,  the  men 
assembled  at  the  mua  and  ate  their  portion  of  the  sacrifice  in  com- 
pany with  the  sick  man,  at  the  same  time  paying  their  worship 
to  the  god  of  medicine.     Likewise  the  women  in  the  noa  house 
at  the  same  time  worshipped  the  female  god  of  medicine.     (On 
Molokai  this  was  La'a-uli.} 

8.  After  the  ceremony  of  the  pu-limu  fire  was  over,  the  medi- 
cal -treatment  of  the  patient  was  resumed.     For  a  cathartic  the- 


146 

juice  of  the  koali  (a  convolvulus)  was  used;  as  an  emetic  was 
administered  a  vegetable  juice  called  pi'i-ku  (obtained  from  the 
fresh  green  stems  of  the  ku-kui  nut. )  The  enema  was  sometimes 
employed.  Another  remedy  was  the  popo  kapai.G  To  reduce 
fever  a  draught  of  raw  taro- juice  or  yam- juice,  called  apu-kalo  or 
apu  uhi,7  was  found  to  be  of  service. 

9.  The  next  thing  was  to  make  a  hut  called  hale  hau,  which 
was  done  with  sticks  of  hau  wood  and  was  arched  on  top.     The 
sick  man  was  removed  to  this  little  hut  and  given  a  steam-bath, 
after  which  he  was  bathed  in  sea-water  and  then  nourishment 
was  administered.    After  this  the  ceremony  of  the  pipipi  fire  was 
performed  which  was  very  similar  to  the  pu-limu  fire.     A  fowl 
was  then  sacrificed  to  the  aumakua;  a  dog  was  baked  for  the 
mua  and  another  for  the  noa.     Five  tapas  were  used  in  covering 
the  oven  for  the  mua  and  five  to  cover  that  for  the  noa.    When  all 
this  had  been  done  the  prognosis  of  the  sick  one  was  again  con- 
sidered. 

10.  If  it  was  seen  that  the  patient   was   somewhat  relieved 
(maha),  the  kahuna  took  the  next  step,  which  was  to  put  the. 
patient  to  bed  and  perform  the  ceremony  called  hee   mahola.8 
If  rain  fell  that  night  it  was  a  bad  omen  and  the  kahuna  then  in- 
formed the  sick  man  that  he  must  die,  because  the  omens  derived 
from  the  hee  mahola  ceremony  were  adverse. 

11.  If,  on  the  other  hand,  no  rain  fell  that  night  the  kahuna 
assured  the  man  he  would  live.    "The  hee  mahola  has  been  attend- 
ed with  favorable  omens.    You  will  surely  recover." 

12.  The  following  morning  a  fire,  called  ahi  mahola,  was  light- 
ed, the  squid  was  cooked,  and  the  prayer  called  pule  hee,  having 
been  offered  by  the  kahuna,  the  patient  ate  of  the  squid  and  thus 
ended  the  medical  treatment  and  the  incantations  (hoomana.) 

13.  The  treatment  of  a  sick  alii  was  different  from  that  de- 
scribed above.    Every  time  the  alii  took  his  medicine  the  kahuna 
offered  prayer. 

E  Kii,  e  Kii  ma  Kalapua, 

E  lapu  ke  kii  aku. 

Oioi  o  ka  maau  akua, 

Lana'i  au  i  ke  anaana, 

A  ka  la  papa  i  ke  akua  i  laau  waiola. 


147 

0  image,  o  image  at  Kalapua, 

What  if  the  god-image  plays  the  ghost? 
What  if  the  vagrant  ghosts  act  with  insolence  ? 

1  am  secure  from  the  anaana, 

By  the  day  which  the  deity  has  made  clear, 
Deity  with  the  water  of  life. 

Only  after  the  repetition  of  this  prayer  did  the  alii  swallow  his 
medicine. 

14.  The  hee  maholcfi  ceremony  was  thought  to  be  the  thing  to 
disperse  (hehee)  disease  and  bring  healing  to  the  body.  When 
an  alii  had  recovered  from  a  malady  he  built  a  heiau,  which  was 
called  either  a  Lono-puha10  or  a  kolea-muku.11 

Such  were  the  incantations  in  connection  with  the  treatment  of 
disease.  When  the  work  of  the  kahuna  was  done  he  was  reward- 
ed for  his  professional  services. 

NOTES    ON    CHAPTER   XXX. 

(i)  Sect.  I.  I  can  gain  no  information  about  Mai-ola.  Among  the 
several  deities  that  are  represented  as  presiding  over  the  healing  art  is 
Mauli-ola.  Mauli-ola  seems  to  have  been  an  akua  maoli  and  not  to  have 
had  any  visible  representation,  so  far  as  can  be  learned.  The  word  had 
a  considerable  variety  of  applications.  As,  for  instance,  the  breath  of  life, 
or  the  first  inspiration,  after  the  close  call  of  death,  were  called  mauli-ola. 
A  physician,  or  his  art,  when  successful  in  prolonging  life  was  called 
mauli-ola;  also  a  prayer  or  vow  which  brought  life  was  called  mauli-ola. 
The  above  statement  is  in  accordance  with  the  views  of  an  expert  in  such 
matters  from  the  island  of  Molokai.  He  also  communicates  to  me  the 
following : 

PRAYER  TO   MAULI-OLA. 

/  Hiiaka3-  paha  oe,  i  Hiialop  i  kakahiaka  nei. 
I  ka  laau  a  ke  kaukau  alii,  i  nui  ke  aho, 
A  hiki  ia  Mauli-ola,  i  ka  heiau  i  Mahina-uli, 
I  ola  ia  Mauli-ola. 

Perhaps  thou  are  in  Hiikua,  perhaps  in  Hiialo,  this  morning. 
Give  virtue  to  the  chief's  medicine; 
Grant  him  great  vigor,  and  let  him  attain  health, 
To  worship  at  the  heiau  of  Mahina-uli. c 

Life  through  Mauli-ola!     (The  Maori  mother  savs  to  her  child,  when 
it  sneezes,  "Tihe  mauri  oral"  sneeze,  living  heart!) 

(a  b)  Hiiaka,  Hiialo,  unknown  places,  remote  and  mystical.  There  is 
a  suggestion  in  this  of  the  ironical  speech  of  Elijah  to  the  priests  of  Baal. 


148 

(c)     Mahina-uli,  a  heiau  in  Kohala,  at  Kipahulu. 

(2)  Sect.   3.     The   list  of  things  forbidden  is,   I   am  told,    such   as   in 
accordance  with  Molokai  practice  would  be  denied  to  children  and  young 
persons.     If  it  were  an  adult  male  the  red  fish,   kumu,  and  the  i'a  kea, 
mullet,   would  be   denied  to  the  patient.     If  it  concerned   a  woman   the 
things  denied  would  include  such  articles  as  ananalo  and  olali. 

(3)  Sect.   5.      The   mua  must  have  been  the  place  where  the  family 
idols  were  kept,   where  was  the  family  shrine. 

(4)  Sect.  7.     Pu  limu:     Into  the  fire  were  thrust  a  number  of  the 
forbidden  articles  of  food,  and  while  these  were  burning,  two  men,  with 
bunches  of  twigs,  fanned  away  the  smoke  and  flames,  and  then  the  ashes 
and   coals,   until   the  hearth   was   clean   and  bare.     This  was   done   as   a 
symbol  of  physical  and  spiritual  cleansing  and  pardon. 

(5)  Sect.  7.     The  Hawaiian  imu,  oven,   was  a  hollow  in  the  ground 
lined  and  arched  over  with  stones.     Live   steam  was  the  cooking  agent. 
To  retain  this  the  food  was  covered  with  leaves,  mats  and  earth.     In  the 
case  of  this  particular  oven,  tapa  was  substituted  for  leaves. 

(6)  Sect.  8.     Popo    kapai:     The   bruised   leaves   of   the   popolo   were 
made  into  a  ball  and  rubbed  over  the  abdomen  of  the   sick  man.     The 
juice  of  popolo  was  also  effective  as  a  laxative. 

(7)  Sect.  8.     Apu  kalo — The  juice  of  the  taro,  being  very  irritant  in 
its  raw  state,  was  mixed  with  the  milk  and  juice  of  the  cocoanut,  and  with 
sugar  cane  juice  to  make  it  more  agreeable.     The  juice  of  aliuawa  was 
sometimes  added  as  a  corroborant.     It  was  given  to  relieve  the  malaise 
and  distress  which  accompany  fever. 

(7)  Sect.  8.  Apu  hui.    This  was  given  as  a  febrifuge  and  mild  laxative. 

(8)  Sect.  10.     Hce  makola.     Hooinoe  hou  i  ka   lice  mahola.     In  this 
peculiar  ceremony  a   squid,  which  was  taken   while  lying   spread  out  on 
the  ocean  bottom,  was  offered  to  the  deity  in  the  same  attitude. 

(9)  Sect.  14.     Hee   mahola.      This    is    an    instance   of   that   confusion 
which  prevails  in  the  savage  mind  by  which  the  name  of  a  thing  is  ac- 
credited with  the   powers  and  attributes   of  the  thing  itself.     Thus   hec 
means  squid   (i.  e.,  octopus)   and  it  also  means  to  dissolve,  disperse,  put 
to  flight.       Hence  its  use  to  put  to  flight  a  disease.     We  find  the  same 
process  of  thought  in  enlightened  minds. 

(10)  Sect.  14.     Lono-puha,   an   ancient  god   of   healing.     To   him  be- 
longed particularly  chronic  diseases.     Puha  was  an  ulcer  or  abcess. 

The  following  story  is  told  me  of  the  origin  of  Lono's  power  'in  medi- 
cine :  In  remote  antiquity,  Lono  took  upon  him  the  human  form  and  was 
a  great  farmer.  One  day  while  Lono  was  busy  with  his  oo  in  his  culti- 
vated fields, \Kane  called  to  him,  "Oh,  Lono,  what  are  you  doing?"  Lono 
stood  up  and,  looking  at  Kane,  thought  to  strike  the  oo  into  the  ground, 
but  instead  wounded  his  own  foot.  "I  have  hurt  my  foot,"  said  Lono. 
"Take  of  the  leaves  of  the  popolo,"  said  Kane,  "which  you  will  find  grow- 
ing at  hand  and  apply  them  as  a  remedy."  He  did  so  and  his  foot  was 
at  once  made  whole.  From  that  time  Lono  became  a  skilled  physician. 


149 

He  knew  at  once  that  the  one  with  whom  he  was  talking  was  Kane. 
<;Yes,  I  am  Kane,  to  whom  you  have  prayed,"  said  he  in  answer  to  the 
question  of  Lono.  Kane  then  taught  Lono  the  properties  of  medicinal 
plants.  Lono  then  became  the  great  patron  of  kahuna  lapaau.  Kane  went 
away;  but  there  were  set  up  the  pohaku  o  Kane,  monoliths,  which  are 
still  found  from  one  end  of  the  group  to  the  other. 

(n)     Sect.  14.     Kolea  muku,  a  god  who  healed  acute  diseases. 

(12)  Sect.  10.  Whatever  concerns  the  treatment  of  the  sick  by  means 
of  sorcery,  prayers  to  supernatural  beings,  and  all  the  mystic  parapher- 
nalia of  savagedom,  is  of  such  interest  that  I  feel  compelled  to  add  the 
following  note  regarding  he'e  mahola,  apropos  of  the  Hawaiian  text,  ala- 
ila  lioomoe  hou  ke  kahuna  i  ka  he'e  mahola,  found  in  section  10.  This 
note  is  based  on  fuller  information  (gained  from  O.  K.  K.  of  Molokai). 

The  patient  is  put  to  bed  without  medicine  and  that  night  towards 
morning  the  fishermen  seek  to  obtain  a  he'e  mahola.  That  is  an  octopus 
which  is  lying  on  the  sand,  outside  of  its  hole,  with  its  legs  extended  on  the 
ocean  floor.  While  letting  down  his  leho  for  the  creature,  the  fisherman 
repeats  the  following  prayer.  The  same  prayer  is  likewise  used  by  the 
kahuna  when  he  puts  the  sick  man  to  bed : 

PULE  HEE. 

E  Kanaloa,  ke  akua  o  ka  he'e ! 

Eia  kau  ma'i  o  Kalua. 

E  ka  he'e  o  kai  uli, 

Ka  he'e  o  ka  lua  one, 
5    Ka  he'e  i  ka  papa 

Ka  he'e  pio! 

Eia  ka  oukou  ma'i,  o  Kalua, 

He  ma'i  hoomoe  ia  no   ka   he'e  palaha. 

Eia  ka  leho. 
10    He  leho  ula  no  ka  he'e-hoo'pai. 

Eia  ke  kao,  he  laau, 

He  lama  no   ka  he'e-mahola,  no   ka  he'e-palaha. 

E  Kanaloa  i  ke  ku! 

Kuli'a  i  ke  papa, 
15     Kuli'a  i  ke  papa  he'e, 

Kuli'a  i  ka  he'e  o  kai  uli! 

E  ala,  e  Kanaloa! 

Hoeu!  hoala!  e  ala  ka  he'e! 

E  ala  ka  he'e-palaha!  E  ala  ka  he'e-mahola! 

O  Kanaloa,  god  of  the  squid ! 
Here  is  your  patient,   Kalua. 
O  squid  of  the  deep  blue  sea, 
Squid  that  burrows  in  the  sand, 
5    -"Squid  that  inhabits  the  coral  reef, 


Squid  that  squirts  water  from  its  sack, 

Here  is  a  sick  man  for  you  to  heal,  Kalua  by  name, 

A  patient  put  to  bed  for  treatment  by  the  squid  that  lies  flat. 

Here  is  the  cowry, 
10      A  red  cowry  to  attract  the  squid  to  his  death. 

Here  is  the  spear,  a  mere  stick, 

A  spear  of  lama  wood  for  the  squid  that  lies  flat. 

O   Kanaloa   of  the  tabu  nights, 

Stand  upright  on  the  solid  floor ! 
15      Stand  upon  the  floor  where  lies  the  squid ! 

Stand  up  to  take  the  squid  of  the  deep  sea! 

Rise  up,  O  Kanaloa ! 

Stir  up!  agitate!  let  the  squid  awake! 

Let  the  squid  that  lies  flat  awake,  the  squid  that  lies  spread  out. 

The  former  part  of  this  pule  is  evidently  that  which  is  repeated  over 
the  sick  man,  the  second  part  is  that  which  is  repeated  when  the  cowry  is 
let  down  into  the  ocean  for  the  squid. 


CHAPTER  XXXI. 

NECROMANCY. 

_j[.  Necromancy,  kilokilo  uhane,  was  a  superstitious  ceremony 
very  much  practiced  in  Hawaii  nei.  It  was  a  system  in  which 
bare- faced  lying  and  deceit  were  combined  with  shrewd  conjec- 
ture, in  which  the  principal  extorted  wealth  from  his  victims  by 
a  process  of  terrorizing,  averring,  for  instance,  that  he  had  seen 
the  wraith  of  the  victim,  and  that  it  was  undoubtedly  ominous  of 
his  impending  death.  By  means  of  this  sort  great  terror  and 
brooding  horror  were  made  to  settle  on  the  minds  of  certain  per- 
sons. 

2.  The  sorcerer,   kahuna  kilokilo,  would  announce  that   the 
wraith  or  astral  body  of  a  certain  one  had  appeared  to  him  in 
spectral  form,  in  a  sudden  apparition,  in  a  vision  by  day,  or  in  a 
dream  by  night. 

3.  Thereupon  he  called  upon  the  person  whose  wraith  he  had 
seen  and 

4.  Stated  the  case,  saying,  "Today,  at  noon,  while  °t  my  place, 
I  saw  your  wraith.     It  was  clearly  yourself  I  saw,  though  you 
were  screening  your  eyes. 


5.  You  were  entirely  naked,  without  even  a  malo  about  your 
loins.    Your  tongue  was  hanging  out,  you  eyes  staring  wildly  at 
me.     You  rushed  at  me  and  clubbed  me  with  a  stick  until  I  was 
senseless.     I  was  lucky  to  escape  from  you  with  my  life. 

6.  Your  aii-makua  is  wroth  with  you  on  this  account.     Per- 
haps he  has  taken  your  measure  and  found  you  out,  and  it  is 
probably  he  who  is  rushing  you  on,  and  has  led  you  to  this  action 
which  you  were  seen  to  commit  just  now. 

7.  Now  is  the  proper  time,  if  you  see  fit,  to  make  peace  with 
me,  whilst  your  soul  still  tarries  at  the  resting  place  of  Pu'u-ku- 
akahi.1     Don't  delay  until  your  soul  arrives  at  the  brink  of  Ku- 
a-ke-ahu?  There  is  no  pardon  there.     Thence  it  will  plunge  into 
Ka-paaheo,2  the  place  of  endless  misery." 

8.  At  this  speech  of  the  kahuna  kilokilo,  the  man  whose  soul 
was  concerned  became  greatly  alarmed  and  cast  down  in  spirit, 
and  he  consented  to  have  the  kahuna  perform  the  ceremony  of 
kola,  atonement,  for  him. 

9.  The  kahuna  then  directed  the  man  whose  soul  was  in  dan- 
ger first  to  procure  some  fish  as  an  offering  at  the  fire-lighting 
(hoa  ahi  ana.)  The  fish  to  be  procured  were  the  kola,  the  weke,  the 
he'e  or  octopus,  the  maomao,  the  palani,  also  a  white  dog,  a  white 
fowl,  awa,  and  ten  sheets  of  tapa  to  be  used  as  a  covering  for  the 
oven. 

10.  When  these  things  had  been  made  ready  the  kahuna  pro- 
ceeded to  perform  the  ceremony  of  lighting  the  fire   (for  the 
offering)  that  was  to  obtain  pardon  for  the  man's  sin  (hala.) 

IT.  The  priest  kept  up  the  utterance  of  the  incantation  so  long 
as  the  fire-sticks  were  being  rubbed  together;  only  when  the  fire 
was  lighted  did  the  incantation  come  to  an  end.  -The  articles  to 
be  cooked  were  then  laid  in  the  oven,  and  it  was  covered  over 
with  the  tapa. 

12.  When  the  contents  of  the  oven  were  cooked  and  the  food 
ready  for  eating,  the  kahuna  kilokilo  stood  up  and  repeated  the 
pule  kala,  or  prayer  for  forgiveness : 

E  Ku  i  ke  kala, 
E  lono  i  kau  weke  kala, 
Weke  puha  ia, 
Kalakala  i  Ahuena. 


152 

Kapu  ka  aha  o  ke  makala  au  e  Kane, 

Kala  weke  puha  ia. 
Oh  Ku,  the  forgiving, 
Oh  Lono  who  grants  pardon, 
Giving  full  pardon, 
Undo  the  knot  of  our  sins  at  Ahuena. 
Tabu  is  the  ceremony  presided  over  by  you  Kane. 
Pardon  is  wide  and  free. 

13.  After  this  prayer  the  one  in  trouble  about  his  soul  ate  of 
the  food  and  so  did  the  whole  assembly.     This  done,  the  kahuna 
said,  "I  declare  the  fire  a  good  one  (the  ceremony  perfect),  con- 
.sequently  your  sins  are  condoned,  and  your  life  is  spared,  you 
will  not  die."    The  kahuna  then  received  his  pay. 

If  one  of  the  chiefs  found  himself  to  be  the  victim  of  kilo  kilo } 
he  pursued  the  same  plan. 

14.  House-building  was  a  matter  that  was  largely  decided  by 
incantation   (hooiloilo  ia),  there  were  also  many  other  matters 
that  were  controlled  by  the  same  superstition,   enterprises  that 
could  not  succeed  without  the  approval  of  kilokilo. 

15.  The  makaula,  or  prophet,  was  one  who  was  reputed  to  be 
able  to  see  a  spirit,  to  seize3  and  hold  it  in  his  hand  and  then 
squeeze  it  to  death.    It  was  claimed  that  a  makaula  could  discern 
the  ghost  of  any  person,  even  of  one  whose  body  was  buried  in 
the  most  secret  place. 

1 6.  The  makaula  made  a  spirit  visible  by  catching  it  with  his 
liands;  he  then  put  it  into  food  and  fed  it  to  others.     Any  one 
who  ate  of  that  food  would  see  the  spirit  of  that  person,  be  it  of 
the  dead  or  of  the  living.    The  makaula  did  not  deal  so  extortion- 
.ately  with  his  patrons  as  did  the  kilokilo-  uhane. 

17.  The  makanlas  termed  the  spirits  of  living  people.4     The 
.010  comprised  a  great  number  (or  procession)  of  spirits.    A  single 
spirit  was  a  kakaola.     The  spirit  of  a  person  already  dead  was 
termed  a  kino-wailua. 

1 8.  The  kaulaf  prophets  or  foretellers  of  fututre  events,  were 
supposed  to  possess  more  power  than  other  class  of  kahunas.  It 
was  said  that  Kane-nui-akea  was  the  deity  who  forewarned  the 
katilas  of  such  important  events  as  the  death  of  a  king  (alii  ai  au- 


puni),  or  of  the  overthrow  of  a  government.  These  prophesies 
were  called  wanana. 

19.  The  kaulas6  were  a  very  eccentric  class  of  people.     They 
lived  apart  in  desert  places,  and  did  not  associate  with  people  or 
fraternize  with  any  one.     Their  thoughts  were  much  taken  up 
with  the  deity. 

20.  It  was  thought  that  people  in  delirium,  frenzy,  trance,  or 
those  in  ecstacy   (poe  hewahewa)   were  inspired  and  that  they 
could  perceive  the  souls  or  spirits  of  men  the  same  as  did  the 
kaulas  or  the  makaulas,  i.  e.,  prophets  and  soothsayers.     Their 
utterances  also  were  taken  for  prophesies  the  same  as  were  those 
of  the  kaula. 

It  was  different,  however,  with  crazy  folks  (pupule)  and  mani- 
acs (hehena)  :  they  were  not  like  prophets,  soothsayers  and  those 
in  a  state  of  exaltation,  i.  e.,  the  hewahewa.  Crazy  people  and 
maniacs  ate  filth,  and  made  an  indecent  exposure  of  themselves. 
Those  in  a  state  of  exaltation,  prophets  and  soothsayers  did  not  act 
in  this  manner.  There  were  many  classes  of  people  who  were 
regarded  as  hewahewa,  (i.  e.,  cranky  or  eccentric.)  This  was 
also  the  case  with  all  those  who  centered  their  thoughts  on  some 
fad  or  specialty — (some  of  them  were  perhaps  monomaniacs)  — 
some  of  them  were  hewahewa  and  some  were  not. 

NOTES   TO   CHAPTER    XXXI. 

(1)  Sect.     7.      A  lele  aku   kou  uhane  ma  Ka-paaheo,  ma  kahi  make 
man  loa.     The  notion   implied   in  the  expression,   make   man  loa,   ever- 
lasting death,  would  seem  to  be  an  imported  thought,  not  at  all  native 
to  the  Polynesian  mind.     It  seems  as  if  Mario  had  allowed  his  new  theo- 
logy to  creep  in  and  influence  his  statement  at  this  place. 

(2)  Sect.     7.       Apropos   of  Puu-ku-akahi,  Ku-a-ke-ahu,  and  Ka-paa- 
heo:    If,  on  account  of  some  fault  or  sin   (hala),  the  uhane  hele,  wand- 
ering  soul,   became   at   variance    with   its    aumakua,    the   aumakua   would 
conduct  it  to  the  resting  place  or  tarrying  place  of  souls  called  Puu-ku- 
akahi,  at  which  reconciliation  and  pardon  were  still  possible,  and  if  this 
were  obtained  the  aumakua  conducted  it  back  to  the  body  and  restored 
it  to  the  joys  of  earth.     Souls  frequently  wandered  away  from  the  body 
during   sleep    or    unconsciousness.     If    reconciliation   was   not   made,     it 
travelled   on   to   Ku-a-ke-ahu,   the   brink   of.  the   nether  world    of    spirits 

(Hades,  Sheol),  whence  it  plunged  (leina  uhane)  into  Ka-paa-heo.  This 
was  an  insubstantial  land  of  twilight  and  shades,  a  barren  and  waterless 
waste,  unblest  by  grass,  or  flower,  or  tree,  or  growing  herb.  Here  the 
famished  ghosts  of  men,  who  fled  each  other's  presence  in  fear  and  sus- 


154 

picion,  strove  to  appease  their  hunger  by  eating  butterflies,  moths  and 
lizards.  This  region  was  under  the  sway  of  Milu,  and  hence  was  called 
ka  lua  o  Milu.  It  was  from  this  place  that  Hiku  rescued  the  ghost  of 
his  sister  or  bride,  Kawelu  (Legend  of  Hiku  and  Kawelu).  Entrance  to 
Milu  was  supposed  to  be  gained  through  a  pit  situated  in  the  mouth  of 
Waipio  valley,  on  Hawaii,  also  in  some  other  places. 

(3)  Sect.   15.     The  art  or  action  of  soul-catching  is  generally  spoken 
of  as  po'i-uhane. 

(4)  Sect.  17.     Oio — this   is   generally   used   to   mean    a   procession   of 
the  souls  of  the  dead.     Such  processions  are  claimed  to  have  been  seen 
by   persons    now    living   on    the    road    between    Waimea    and    Hamakua 
("mudlane"),   on   Hawaii.     Apropos  of  the   spirits  of  the  night   and  of 
ghosts,  it  is  said  that  if  luau  be  cooked  after  dark  it  is  liable  to  be  eaten, 
or  defiled  by  the  touch  of  'the  foul   spirits  of  the  night,   lapu   o   ka  po. 
To  guard  against  this  it  was  the  custom  to  wave  a  lighted  candle  about 
the  dish  to  drive  them  away.     The  term  kino-tvailua  was  also  applied  to 
the  second   soul,  which,  it  was  alleged,   sometimes  wandered  away  from 
the  body  during  sleep  and  got  into  trouble  to  the  peril  of  its  owner. 

(5)  Sect.   18.     Kaula.     There  seems  to  be  some  doubt  whether    this 
word  is  of  equal  antiquity  with  the  word  makaula*  Kapihe  was  a  noted 
kaula   of   the   last   century,    living   in    Kona,    Hawaii,    at  the   time   when 
Kamehameha  was  a  general  under  Kalaniopuu.     To  Kapihe  was  ascribed 
the  following  oracular  utterance   (wanana)    which  is  of  the  nature  of  a 
prophecy : 

E  iho  ana  o  luna;  e  pii  ana  o  lalo ; 

E  hui  ana  na  moku;  e  ku  ana  ka  paia. 

That  which  is  above  shall  be  brought  down ; 

That  which  is  below  shall  be  lifted  up; 

The  islands  shall  be  united; 

The  walls  shall  stand  upright. 

i 

Opulupulu  of  Waianae  was  another  famous  prophet  or  makaula.  He 
uttered  this  oracular  expression,  /  nui  ka  mama,  a  pa  i  ke  kai.  No  ke 
kai  ka  aina.  This  prophecy,  if  so  it  may  be  called,  was  uttered  in  the 
time  of  Kahahana,  and  referred,  perhaps,  to  invasion  from  abroad. 

According  to  another  account,  or  version  of  this  same  prophesy  it  was 
as  follows:  "E  hoomanawanui  a  pa  ka  ili  i  ke  kai;  no  ke  kai  ka  aina." 
Like  an  utterance  of  the  Delphic  or  Pythian  oracle  the  meaning  of  this 
saying  is  not  apparent.** 

*By  some  scholars  the  word  maka'ula  is  compounded  from  wa&a=eye, 
and  «/a=red. 

**The  term  Kaula  was  used  by  the  scholars  who  made  the  Hawaiian 
translation  of  the  Bible  to  signify  prophet. 


155 
CHAPTER  XXXII. 

CONCERNING  OBSESSION. 

(Akua  Noho.1) 

1.  A  spirit  that  enters   into  a  person  and  then  gives  forth 
utterances  is  called  an  akua  noho,  that  is  an  obsident  deity,  be- 
cause it  is  believed  that  it  takes  possession  of   (noho  maluna). 
the  individual. 

2.  If,  after  death  a  man's  bones  were  set  in  position  along  with 
an  idol,  and  then  his  spirit  came  and  made  its  residence  with  the 
bones,  that  was  an  akua  noho,  though  specifically  termed  an  unihi- 
pili2  or  an  aumakua.2 

3.  There  was  a  large  number  of  deities  that  took  possession 
of  people  and  through  them  made  utterances.     Pua  and  Kapo 
were  deities  of  this  sort.    What  thev  said  was  not  true,  but  some 
persons  were  deceived  bv  the  speeches  they  made,  but  not  every- 
one. 

4.  Kih&-wahine,  Keawe-nui-kauo-hilo,    Hia,    and    Keolo-eiw 
were  akua  noho  who  talked. 

5.  Pele  and  Hiiaka  also  were  akua  noho,  as  well  as  many-  other 
deities.    But  the  whole  thing  was  a  piece  of  nonsense. 

6.  There  were  many  who  thought  the  akua  noho  a  fraud,  but 
a  large  number  were  persuaded  of  its  truth.    A  great  many  people 
were  taken  in  by  the  trickeries  of  the  kahus  of  these  obsident 
gods,  but  not  everybody. 

7.  The  kahus  of  the  shark-gods  would  daub  themselves  with 
something  like  ihee-kai  (turmeric  or  ochre  mixed  with  salt  water), 
muffle  their  heads  with  a  red,  or  yellow,  malo,  and  then  squeak 
and  talk  in  an  attenuated,  falsetto  tone  of  voice.    By  making  this 
kind  of  a  display  of  themselves  and  by  fixing  themselves  up  to 
resemble  a  shark,  they  caused  great  terror,  and  people  were  afraid 
lest  they  be  devoured  by  them.     Some  people  were  completely 
gulled  by  these  artifices. 

8.  The  kahus  of  the  Pele  deities  also  were  in  the  habit  of 
dressing  their  hair  in  such  a  way  as  to  make  it  stand  out  at  great 
length,  then,  having  inflamed  and  reddened  their  eyes,  they  went 
about  begging  for  any  articles  they  took  a  fancy  to,  making  the 
threat;  "If  you  don't  grant  this  request  Pele  will  devour  you.'* 


156 

Many  people  were  imposed  upon  in  this  manner,  fearing  that  Pele 
might  actually  consume  them. 

9.  From  the  fact  that  people  had  with  their  own  eyes  seen 
persons  bitten  by  sharks,  solid  rocks,  houses  and  human  beings 
melted  and  consumed  in  the  fires  of  Pele,  the  terror  inspired  by 
this  class  of  deities  was  much  greater  than  that  caused  by  the 
other  deities. 

10.  The  majority  of  people  were  terrified  when  such  deities 
as  Pua3  and  Kapo4  took  possession  of  them  as  their  kahu,  for  the 
reason  that,  on  account  of  such  obsession,  a  person   would  be 
afflicted  with  a  swelling  of  the  abdomen  (ppu-ohao)  which  was 
a  fatal  disease.     Many  deaths  also  were  caused  by  obstruction  of 
the  bowels   (pani),  the  result  of  their  work..    It  was  firmly  be- 
lieved that  sucli  deaths  were  caused  by  this  class  of  deities. 

11.  Hiiaka5  caused  hemorrhage  from  the  head  of  the  kahu  of 
whom    she   took   possession.      Sometimes    these   deities    played 
strange  tricks  when  they  took  up  their  residence  in  any  one ;  they 
would,  for  instance,  utter  a  call  so  that  the  voice  seemed  to  come 
from  the  roof  of  the  house. 

12.,  The  offices  of  the  akua  noho  were  quite  numerous.  Some 
of  them  were  known  to  have  uttered  predictions  that  proved  true, 
so  that  confidence  was  inspired  in  them;  others  were  mere  liars, 
being  termed  poo-huna-i-ke-aouli,  which  merely  meant  tricksters, 
(heads  in  the  clouds.) 

13.  Faith  in  the  akua,  noho  was  not  very  general;  there  were 
many  who  took  no  stock  in  them  at  all.     Sometimes  those    who 
were  skeptical  asked  puzzling  questions  (hoohuahua  lau)  of  the 
akua  noho,  at  the  same  time  making  insulting  gestures  (hoopmi- 
kahua) — such  as  protruding  the  thumb  between  the  fore  and 
middle  finger,  or  swelling  out  the  cheek  with  the  tongue — doing 
this  under  the  cover  of  their  tapa  robe;  and  if  the  akua  noho,  i.  e., 
the  kahuna,  perceived  their  insolence  they  argued  that  he  was  a 
god  of  power  (mana)  ;  but  if  he  failed  to  detect  them  they  ridi- 
culed him. 

14.  Others  who  were  skeptical  would  wrap  up  some  article 
closely  in  tapa  and  then  ask  the  akua  noho  "what  is  this  that  is 
wrapped  up  in  this  bundle?"  If  the  akua  noho  failed  to  guess 
correctly  the  skeptic  had  the  laugh  on  the  akua  noho. 


157 

15.  There  was   a  large  number,  perhaps  a  majority  of  the 
people,  who  believed  that  these  akua  noho  were  utter  frauds,  while 
those  who  had  faith  in  them  were  a  minority.6 

1 6.  The  consequence  was  that  some  of  those  who  practiced 
the  art  of  obsession,  or  hoonohonoho  akua,  were  sometimes  stoned 
to  death,  cruelly  persecuted  and  compelled  to  flee  away. 

17  It  is  said  that  some  practiced  this  art  of  hoonohonoho  akua 
in  order  to  gain  the  affections  of  some  man  or  woman. 

18.  The  practice  of  hoonohonoho  akua  was  of  hoary  antiquity 
and  a  means  of  obtaining  enormous  influence  in  Hawaii  nei. 

19.  Some  of  these  miserable  practices  of  the  ancient  Hawai- 
ians  were  no  doubt  due  to  their  devotion  to  worthless  things, 
(idols?) 

NOTES    ON    CHAPTER    XXXII. 

(1)  It  would  be  an  equally  correct  expression  in  Hawaiian,  and  would 
at  the   same  time  better  convey  to  the  foreign  mind  the  idea  intended, 
to   say  hoonohonoho  akua  instead  of  akua  noho.     Because  according  to 
the  theory  of  obsession  held  by  the  Hawaiians  themselves  the  role  of  the 
akua  was  ofttimes  an  entirely  passive  one,  the  kahuna,  or  sorcerer  being 
the  active  agent;  it  was  he  who  put  the  spirit  or  akua  into  the  human' 
body  or  bundle  of  bones  by  means  of  his  incantations  and  hoomanamana, 
afterwards  feeding  him   with  offerings    and    with    flattery,   until   he  had 
grown  powerful. 

(2)  Sect.     2.       Unihipili,    Aumakua — While    it    will    not    do    to    hold 
too  rigidly  to  lines  of  definition   in  dealing  with  such  matters  as  unihi- 
pili  and  aumakua,  yet  it  is  evident  that  Mr.  Malo  does  not  give  a  clear 
idea  as  to   the   differences  between    the  unihipili  and  the   aumakua.     In 
general  an  aumakua  was  an  ancestral  deity,   whose  worship  and   mutual 
service  was  handed  down  from  father  to  son.     It  was,  as  a  rule,  an  akua 
without   an    image.     Ku,    Kane,    Kanaloa   and^Lono   were   aumakuas,    as 
were  a  host  of  lesser  gods.     A  man  might  have  several  aumakuas.     This 
was  a  useful  and  necessary  precaution,  that  a  man  might  not  be  left  in 
the   lurch  at  a  critical  time  because  the  aumakua  to  whom  he  appealed 
for  help  might  be  giving  ear  to  the  prayer  of  some  one  else.     The  gods 
of  Hawaii  did  not  seem  to  have  been  able  to  be  and  do  in  two  places  at 
the  same  time. 

As  a  safeguard  against  the  possibility  that  his  aumakua,  the  one  on 
whom  the  kahuna  depended  to  bless  the  herbs  and  simples  which  he 
gathered  for  use  in  his  medical  practice,  might  fail  him  the  kahuna  was 
wont  to  keep  on  hand  a  supply  of  these  needed  things  on  which  the 
blessing^of  the  aumakua  had  already  been  secured,  Thus  the  kahuna  was. 
not  left  in  the  lurch  at  a  critical  juncture — wise  man ! 


158 

To  speak  now  of  the  unihipili,  that  was  purely  an  artificial  deity  or  devil 
rather — the  work  of  the  kahuna  or  worshipper,  created  by  hoomanamana, 
Ihe  miraculous  effect  of  his  prayers  and  sacrifices. 

The  same  person  might  consistently  have  two,  or  more,  unihipilis  at 
the  same  time.  If  one  oracle  was  dumb  he  might  be  able  to  get  voice 
from  another. 

The  Unihi-pili  then  was  a  deity  that  was  supposed  to  have  been  in- 
duced by  incantation  to  take  up  its  residence  in  an  image,  a  dead  body, 
or  bundle  of  bones,  and  that  was  endowed  with  malignant  power,  inana, 
as  a  result  of  the  hoo-mana-mana,  prayers  and  sacrifices,  that  were  of- 
fered to  it.  When  the  worship  and  offerings  ceased  its  power  and  sub- 
serviency to  its  kahu,  care-taker  and  author}  came  to  an  end.  But  such 
neglect  on  the  part  of  the  kahu  was  likely  to  result  in  his  death  from  the 
vengeance  of  the  offended  Unihi-pili. 

(3)  Sect.     10.      Pua  was  a  female  deity,  principally  observed  on  Mo- 
lokai. 

(4)  Sect.     10.      Kapo  was  also  a  female  deity  largely  worshipped  on 
Maui. 

(5)  Sects.     8,  9,   10,   ii.      All  of  the  akua  no  ho  mentioned  by  name 
are  of  the  female  sex. 

(6)  Sect.     15.       There  were  probably  very  few  Hawaiians  in  ancient 
times  who  did  not  look  with  awe  upon,  the  manifestations  of  the  akua 
tnoho,  whatever  may  have  been  their  misgivings  as  to  the  genuineness  of 
all  their  pretensions. 


CHAPTER  XXXIII. 

THE    HOUSE ITS    FURNITURE    AND    ITS    CONSECRATION. 

1.  The  house  was  a  most  important  means  of  securing  the  well- 
being  of  husband,  wife 'and  children,  as  well  as  of  their  friends 
and  guests. 

2.  It  was  useful  as  a  shelter  from  rain  and  cold,  from  sun  and 
scorching   heat.      Shiftless   people   ofttimes   lived   in    unsuitable 
houses,  claiming  that  they  answered  well  enough. 

3.  Caves,  holes  in  the  ground  and  overhanging  cliffs  were  also 
used  as  dwelling  places  by  some  folks,  or  the  hollow  of  a  tree,  or 
a  booth.     Some  people  again  sponged  on  those  who  had  houses. 
Such  were  called  o-keorpili-mai?-  or  unu-pehi-iole.2     These  were 
names  of  reproach.     But  that  was  not  the  way  in  which  people 
of  respectability  lived.    They  put  up  houses  of  their  own. 


159 

4.  Their  way  was  to  journey  into  the  mountains,  and  having 
selected  the  straightest  trees,  they  felled  them  with  an  axe  and 
brought  them  down  as  house-timber.     The  shorter  trees   were 
used  as  posts,  the  longer  ones  as  rafters.     The  two  end  posts, 
called  pou-hana,3  were  the  tallest,  their  length  being  the  same  as 
the  height  of  the  house. 

5.  The  posts  standing  alongside  of  the  pouhana,  called  kukuna, 
rays,  were  not  so  high  as  the  hana*     The  kaupaku,  ridge-pole, 
was  a  rafter  that  ran  the  whole  length  of  the  house.     On  top  of 
the  ridge-pole  was  lashed  a  pole  that  was  called  the  kua-iole.   The 
upright  posts  within  the  house  were  called  halakea.     The  small 
sticks  to  which  the  thatch  was  lashed  were  called  a  ho.    This  com- 
pletes the  account  of  the  timbers  and  sticks  of  the  house. 

6.  The  house-posts,  or  pou,  and  the  roof-beams,  or  o'a,  were 
jointed  to  fit  each  other  in  the  following  manner.     At  the  upper 
end  and  at  the  back  of  each  post  was  fashioned  a  tenon   (wahi 
oioi),  and  just  below  it  and  also  on  the  back  of  the  post,  was  cut 
a  neck,   leaving  a  chin-like  projection  above,   called  an   auwae 
(chin.)     Corresponding  to  this  at  the  lower  end  of  each  rafter, 
or  roof-beam  (o'a),  was  fashioned  a  mortise  in  the  shape  of  a 
prong  to  receive  the  tenon  of  the  post ;  likewise  at  the  same  end, 
and  at  the  back  of  the  rafter,  was  cut  another  chin-like  projection, 
or  auwae.     (Fig.  2.) 

The  corner  posts  having  been  first  planted  firmly  in  the  ground, 
a  line  was  stretched  from  one  post  to  another  at  top  and  bottom 
to  bring  the  posts  in  line  with  each  other. 

The  corner  posts  having  been  first  planted  firmly  in  the 
ground,  a  line  was  stretched  from  one  post  to  another  at  top 
and  bottom  to  bring  the  posts  in  line  with  each  other. 

8.  Then  the  spaces  between  one  post  and  another  were 
measured  and  made  equal,  and  all  the  posts  on  one  side  were 
firmly  planted;  then  those  on  the  other  side;  after  which  the 
plate,  or  lohelau,  of  the  frame  was  laid  on  top  of  the  posts  from 
one  corner  post  to  another. 

9.  The  posts  were  then  lashed  to  the  plates,  lohelau,  after 
which  the  tall  posts  at  each  end  of  the  house,  pouhana,  were 
set  up.     This  done,  the  kau-paku,  ridge-pole,  was  laid  in  its 
place   and  lashed  firmly  with   cord,   and   then   the   posts  called 
halakea,  uprights  that  supported  the  ridge-pole,  were  set  in 


i6o 

place.  After  this  the  rafters,  or  o'a,  were  laid  in  position  and 
measured  to  see  at  what  length  they  must  be  cut  off. 

10.  The  rafters  were  then  taken  down  and  cut  to  the  proper 
length.  A  neck  having  been  worked  at  the  upper  end  of  each 
rafter,  they  were  lashed  firmly  in  position,  after  which  the 
kua-iole,  a  sort  of  supplementary  ridge-pole,  was  fastened 
above  the  real  ridge-pole. 

IT.  The  different  parts  of  the  frame  were  now  bound  together 
with  cord,  and  the  small  poles,  called  ahop  on  which  to  bind  the 
thatch,  were  lashed  in  place.  This  done,  the  work  of  putting  on 
the  thatching  was  begun.  The  thatch  was  sometimes  of  pili  grass, 
sometimes  sugar-cane  leaves,  and  sometimes  the  leaves  of  the  ti 
plant,  according  to  circumstances.6 

12.  The  next  thing  was  to  thatch  and  bonnet  the  ridge-pole, 
after  which  the  opening  for  a  doorway  was  made,  and  the  door 
itself  was  constructed.     In  making  a  door  the  top  and  bottom 
pieces  were  rabbetted  along  the  edge,  and  then  the  ends  of  the 
boards  were  set  into  the  grooves. 

13.  Holes  were  drilled  through  the  end  along  the  groove  with 
a  drill  of  human  bone,  into  which  holes  wooden  pegs  were  then 
driven.     The  middle  part  was  sewed  together  with  cord.     The 
door-frame  was  then  constructed,  having  a  grooved  piece  above 
and  below  in  which  the  door  was  to  slide.     After  this  a  fence, 
or  pa}  was  put  up  to  surround  the  house  and  its  grounds. 

14.  On  the  completion  of  this  part  of  the  work,  the  kahuna 
pule,  or  priest  was  sent  for  to  offer  the  prayer  at  the  ceremony 
of  trimming  the  thatch  over  the  door.     This  prayer  was  called 
the  pule  kuzva?  and  when  it  had  been  recited  the  man  entered 
into  his  house  and  occupied  it  without  further  ado  (me  ka  oluolu). 

15.  It  was  the  custom  among  all  respectable  people,  the  chiefs, 
the  wealthy,  those  in  good  standing  (koikoi)  and  in  comfortable 
circumstances  to  have  their  houses  consecrated  with  some   re- 
ligious ceremony  before  living  in  them. 

1 6.  People  who  were  of  no  account  (lapMwale)  did  not  follow 
this  practice.     They  went  in  and  occupied  their  houses  without 
any  such  ceremony.     Such  folks  only  cared  for  a  little  shanty, 
anyway ;  the  fire-place  was  close  to  their  head,  and  the  poi-disli 
conveniently  at  hand ;  and  so,  with  but  one  house,  they  made  shift 
to  get  along. 


17.  People  who  were  well  off,  however,  those  of  respectability, 
of  character,  persons  of  wealth  or  who  belonged  to  the  alii  class, 
sought  to  do  everything  decorously  and  in  good  style;  they  had 
separate8  houses  for  themselves  and  for  their  wives. 

1 8.  There  was  a  special  house  for  the  man  to  sleep  in  with  his 
wife  and  children  (hale  noa),  also  a  number  of  houses  specially 
devoted  to  different  kinds  of  work,  including  one  for  the  wife  to 
do  her  work  in  (hale  kua).    There  was  the  halaiif  or  canoe-house, 
the  aleoQ   a  kind  of   garret   or  upper  story,   in   which  to   stow 
things,  also  the  amana,  consisting  of  three  houses  built  about  a 
court. 

19.  This  way  of  living  corresponded  with  what  the  Hawaiians 
regarded  as  decent  and  respectable. 

20.  The  bowls  and  dishes,  ipu,  used  by  the  ancient  Hawaiians 
in  house-keeping  were  either  of  wood  or  of  gourd,  (pohue). 

21.  Those  who  were  skilled  in  the  art  carved  bowls  and  dishes 
out  of  different  woods ;  but  the  kou  was  the  wood  generally  used 
for  this  purpose.     After  the  log  had  been  fashioned  on  the  out- 
side it  was  either  deeply  hollowed  out  as  a  calabash,  or  umeke, 
or  as  a  shallow  dish  or  platter,  an  ipukai,  to  hold  fish — or  meat.  A 
cover  also  was  hollowed  out  to  put  over  the  ipukai  and  the  work 
was  done. 

22.  The  dish  was  then  rubbed  smooth  within  and  without  with-, 
a  piece  of  coral,  or  with  rough  lava  (oahi),  then  with  pumice,  or 
a  stone  called  oio.     After  this  charcoal  was  used,  then  bamboo- 
leaf,  and  lastly  it  was  polished  with  bread-fruit  leaf  and  tapa — 
the  same  was  done  to  the  cover,  and  there  was  your  dish.  Some- 
times a  koko  or  net,  was  added  as  a  convenient  means  of  hold- 
ing and  carrying,  and  the  work  was  then  complete.     The  umeke 
was  used  for  holding  poi  and  vegetable  food  (ai) ,  the  ipukai  to* 
hold  meats  and  fish  (ia). 

23.  The  calabash,  or  pohue,  was  the  fruit  of  a  vine  that  was 
specially  cultivated.     Some  were  of  a  shape  suited  to  be  umeke, 
or  poi  containers,  others  ipukai,  and  others  still  to  be  used  as  hue-- 
zvai  or  water-containers.     The  pulp  on  the  inside  of  the  gourd 
was  bitter;  but  there  was  a  kind  that  was  free  from  bitterness. 
The  soft  pulp  within  was  first  scraped  out ;  later,  when  the  gourd 
had  been  dried,  the  inside  was  rubbed  and  smoothed  with  a  piece 
of  cora'l  or  pumice,  and  thus  the  calabash  was  completed.    A  cover 
was  added  and  a  net  sometimes  put  about  it. 


1 62 

24.  In  preparing  a  water-gourd,  or  hue-wai,  the  pulp  was 
first  rotted,  then  small  stones  were  shaken  about  in  it,  after  which 
it  was  allowed  to  stand  with  water  in  it  till  it  had  become  sweet. 

25.  Salt  was  one  of  the  necessaries  and  was  a  condiment  used 
Vith  fish  and  meat,  also  as  a  relish  with  fresh  food.  Salt  was  manu- 
factured only  in  certain  places.     The  women  brought  sea-water 
in  calabashes  or  conducted  it  in  ditches  to  natural  holes,  hollows, 
and  shallow  ponds  (kaheka)  on  the  sea-coast,  where  it  soon  be- 
came strong  brine  from  evaporation.     Thence  it  was  transferred 
to  another  hollow,  or  shallow  vat,  where  crystallization  into  salt 
was  completed. 

26.  The  papalaaii  was  a  board  on  which  to  pound  poi. 

27.  Water,  which  was  one  of  the  essentials  of  a  meal,  to  keep 
one  from  choking  or  being  burned  with  hot  food,  was  generally 
obtained  from  streams  (and  springs),  and  sometimes  by  digging 
wells. 

28.  Vegetables  (ai),  animal  food  (i'a),  salt  and  water — these 
•are  the  essentials  for  the  support  of  man's  system. 

29.  Sharks'  teeth  were  the  means  employed  in  Hawaii  nei  for 
cutting  the  hair.     The  instrument  was  called    niho-ako-laiioho. 
The  shark's  tooth  was  firmly  bound  to  a  stick,  then  the  hair  was 
bent  over  the  tooth  and  cut  through  with  a  sawing  motion.     If 
this  method  caused  too  much  pain  another  resource  was  to  use 
fire. 

30.  For  mirrors  the  ancient  Hawaiians  used  a  flat  piece  of 
wood  highly  polished,  then  darkened  with  a  vegetable  stain  and 
some  earthy  pigment.    After  that,  on  being  thrust  into  the  water, 
.a  dim  reflection  was  seen  by  looking  into  it.    Another  mirror  was 
made  of  stone.    It  was  ground  smooth  and  used  after  immersion 
in  water. 

31.  The  cocoanut  leaf  was  the  fan  of  the  ancient  Hawaiians, 
being  braided  flat.     An  excellent  fan  was  made  from  the  lonlu- 
palm  leaf.    The  handle  was  braided  into  a  figured  pattern.  Such 
were  the  comforts  of  the  people  of  Hawaii  nei.    How  pitiable! 

32.  There  are  a  great  many  improvements  now-a-days.     The 
new  thing  in  houses  is  to  build  them  of  stone  laid  in  mortar — 
mortar  is  made  of  lime  mixed  with  sand.     In  some  houses  the 
stones  are  laid  simply  in  mud. 


i63 

33.  There  are  wooden  houses  covered  with  boards,  and  held 
together  with  iron  nails ;  there  are  also  adobe  houses  (lepo  i  omoo- 
mo  ia)  ;  and  houses  made  of  cloth.     Such  are  the  new  styles  of 
houses  introduced  by  the  foreigners  (haole). 

34.  For  new  dishes  and  containers,  ipu,  we  have  those  made 
of  iron,  ipuhao,  and  of  earthenware  or  china,  ipu  keokeo.     But 
some  of  the  new  kinds  of  ware  are  not  suited  to  fill  the  place  of 
the  run  eke  or  calabash. 

35.  The  new  instrument  for  hair-cutting  which  the  haole  has 
introduced  is  of  iron ;  it  is  called  an  upa,  scissors  or  shears  (liter- 
ally to  snap,  to  open,  or  to  shut)  ;  a  superior  instrument  this.  There 
are  also  new  devices  in  fans  that  will  open  and  shut ;  they  are 
very  good. 

36.  The  newly  imported  articles  are  certainly  superior  to  those 
of  ancient  times. 

NOTES    ON   CHAPTER    XXXIII. 

(1)  Sect.     3.       O-kea-pili-mai,  sand  that  collects  about  a  thing. 

(2)  Sect.     3.     Unu-pehi-iole,   a   stone  or  shard  to  throw  at  a   rat,  a 
thing  of  no  consequence. 

(3)  Sect.     4.      Pou-hana,  the  name  applied  to  the  two  upright  posts 
situated  one  at  each  gable  of  the  house,  which  supported  the  ends  of  the 
ridgepole.     Pou-hana  was  used  almost  as  a  title  of  distinction  in  ancient 
tuelcs  and  pules,   indicating  that   it  was   regarded   with   almost   supersti- 
tious reverence,  probably  at  one  time  being  looked  upon  as  a  kupua,  or 
deity.     Like   the   other  posts   of  the   Hawaiian   house,   they   were   firmly 
planted  in  the  ground;  they  also  inclined  slightly  inward. 

The  pou-hana  stood  detached  from  the  other  sticks  in  the  frame  of  the 
house,  save  that  it  was  lashed  at  its  top  to  the  kaupaku  and  kua-iole. 

(4)  Sect.     5.      When  the  two  liana  posts  had  been  set  in  the  ground, 
one  at  each  end  of  the  house,  the  next  thing  was  to  lash  the  ridge-pole,  or 
kaupaku,   from   the  head   of   one   hana   to  the   other.     To   facilitate   this 
lashing,  a  neck  was  cut  at  the  top  of  each  hana  as  well  as  the  kaupaku. 

(5)  Sect.     ii.       Aho,  small  sticks,  saplings,  which  were  bound  across 
horizontally  on  the  outside   of  the  posts  and   rafters   of  the   house,   and 
to  which  the  thatching  was  lashed. 

(6)  Sect.     ii.       The    best    thatch    used    by    the    Hawaiians    was    pili 
grass;  next  came  the  leaf  of  the  pandanus,  lau-hala;  then  the  leaf  of  the 
sugar-cane,  and  lastly  the  ti  leaf,  and  a  number -of  inferior  grasses. 

(7)  Sect.     14.       Of  the   prayer  called    kuwa   there   were   undoubtedly 
different  forms  used  on  the  different  islands  and  by  the  different  priests. 
This  remark  is  true  not  merely  of  this  service  but  of  nearly  every  service 
and  prayer  that  can  be  mentiioned. 


164 

The  kahuna  stood  on  the  outside  of  the  house,  ax  in  hand,  and  hold- 
ing a  block  under  the  thatch  to  obtain  a  solid  object  on  which  his  blow 
should  fall,  he  timed  the  strokes  of  his  ax  to  the  cadence  of  the  prayer. 
Having  inquired  of  the  house-owner  if  everything  was  ready,  and  if  it 
was  his  wish  to  proceed  with  the  ceremony,  and  having  received  an 
affirmative  answer,  the  kahuna  began  the  utterance  -of  his  prayer,  and  at 
the  same  time  let  his  ax  fall  on  the  thatch,  suiting  the  time  of  his  blow 
to  the  cadence  of  his  utterance. 

Ku  lalani  ka  pule  a  Keoloalu  i  ke  akua, 
O  Kuwa  wahi'a  i  ke  piko  o  ka  hale  o  Mea. 
A  ku!    A  iva!    A  moku  ka  piko* 
A  moku,  a  moku  iho  la! 

Orderly  and  harmonious  is  the  prayer  of  the  multitude  to  God. 
Kuwa  cuts  now  the  piko  of  the  house  of  Mea. 
He  stands!     He  cuts!     The  thatch  is  cut! 
It  is  cut !     Lo  it  is  cut ! 

*This  beautiful  ceremony,  as  indicated  in  the  prayer  itself,  was  gener- 
ally known  as  ka  oki  ana  o  ka  piko  o  ka  hale,  the  cutting  of  the  navel 
string  of  the  house.  It  is  more  easy  to  imagine  than  to  describe  the 
analogy  between  the  cutting  of  a  child's  umbilical  cord  and  the  trimming 
of  the  thatch  over  the  doorway  of  a  new  house.  The  completion  of 
this  symbolical  ceremony  was  the  signal  for  feasting  by  the  whole  com- 
pany. 

(8)  Sect.  17.  Every  self-respecting  Hawaiian  who  desired  to  live 
up  to  the  system  of  tabu  was  obliged  to  build  for  himself  and  family  a 
number  of  houses,  the  chief  motive  being  to  separate  the  sexes  entirely 
from  each  other  while  eating,  as  well  as  to  provide  suitable  places  for 
carrying  on  the  various  occupations  incident  to  a  self-sustaining  savage 
life.  First  may  be  mentioned  the  mua,  which  was  the  men's  eating  house 
and  was  tabu  to  females ;  second  the  hale  noa,  which  was  the  one  place 
where  the  family  mingled  on  familiar  terms  during  the  day  and  where 
they  slept  at  night;  third,  the  hale  ai'na,  the  women's  eating  house,  which 
was  tabu  to  the  men.  If  the  woman  of  the  house  was  given  to  that  sort 
of  thing,  she  must  have.  4th,  a  hale  kua,  which  was  the  place  in  which 
she  would  beat  out  tapa,  braid  mats,  and  carry  on  a  variety  of  domestic 
arts.  5th,  the  hale  pea,  a  place  where  the  women  isolated  themselves 
during  their  monthly  periods  of  impurity.  To  these  might  be  added. 
6th,  a  family  chapel,  or  heiau,  the  place  of  which  was  in  most  cases  prob- 
ably filled  by  the  mua.  The  family  heiau  seems  in  some  cases  to  have 
been  a  simple  enclosure,  unroofed,  open  to  the  elements.  The  practice 
in  this  regard  evidently  differed  in  different  places.  No  fixed  and  fast 
rules  can  be  laid  down.  If  the  man  of  the  house  were  a  fisherman,  he 
would  naturally  have  a  halau,  a  long  house  or  shed  in  which  to  house 
his  canoe  and  fishing  tackle. 


(9)  Sect.  18.  Alco :  Hawaiian  houses  were  built  with  but  one  story, 
but  a  sort  of  garret  was  sometimes  made  by  flooring  a  certain  space  with 
some  sort  of  lattice- work  (hulili  ia)  in  the  upper  part  of  the  house.  This 
was  called  an  aleo  and  here  it  was  that  a  man  might  keep  his  treasures, 
spears,  weapons  and  family  heir-looms. 

The  ceremony  of  oki  ana  ka  piko  o  ka  hale  was  performed  only  after 
the  house  was  completely  furnished  and  ready  for  habitation.  On  the 
Island  of  Molokai  the  following  prayer  was  used  on  such  an  occasion, 
being  repeated  while  the  priest  was  cutting  the  long  thatch  that  overhung 
the  doorway,  and  which  was  called  the  piko  or  umbiblical  cord : 

A  moku  ka  piko  i  ele-ua,  i  ele-ao, 
I  ka  wai  i  Haakula-manu  la. 
E  moku! 

A  moku  ka  piko  o  kou  hale  la, 
5    E  Mauli-ola! 

I  ola  i  ka  noho-hale, 
I  ola  i  ke  kanaka  kipa  mai, 
I  ola  i  ka  haku-aina, 
I  ola  i  na  'Hi, 

10     Oia  ke  ola  o  kau  hale,  e  Mauli-ola; 
Ola  a  kolo-pupu,  a   haumaka-iole, 
A  pala-lau-hala,  a  ka  i  koko. 
Amama,  ua  noa. 

Severed  is  the  piko  of  the  house,  the  thatch  that  sheds  the  rain,  that  v/ards 

off  the  evil  influences  of  the  heavens, 
The  water-spout  of  Haakula-manu,  oh! 
Cut  now ! 

Cut  the  piko  of  your  house,  o  Mauli-ola! 
That  the  house-dweller  may  prosper, 
That  the  guest  who  enters  it  may  have  health, 
That  the  lord  of  the  land  may  have  health, 
That  the  chiefs  may  have  long  life. 
Grant  these  blessings  to  your  house,  o  Mauli-ola. 
To  live  till  one  crawls  hunched  up,  till  one  becomes  blear-eyed, 
Till  one  lies  on  the  mat,  till  one  has  to  be  carried  about  in  a  net. 
Amen.     It  is  free. 

(a)  Line   i— Ele-ua:     The  root-word   ele  means  to  protect;  hence  to 
shed  ua,  rain.    The  outside,  protecting  leaf  that  covered  the  pai-ai,  bundle 
of  hard  poi,  was  called  la-ele  (la  is  a  contraction  from  lau,  leaf). 

(b)  Line  i — Ele-ao:     Warding  off  the   (evil)   influences  of  the  clouds, 
ao. 

(c)  Line  2 — Haakula-manu,  a  water  spout,  a  cloud-burst,  a  destructive 
fall  of  rain,  idealized  into  a  demi-god,  a  kupua. 

(d)  Line  10 — Mauli-ola,  a  kupua,  i.  e.,  a  superhuman  power,  a  personi- 
fication of  health,  something  like  Hygeia. 


1 66 


FIG.  i. 


Interior  View  of  Gable  of  Hawaiian  House. 


J  — . . 


Aj  Pouliana,  the  important  post  of  the  house. 

B,  Pou-kihi,  corner  post. 

C,  Kukuna,  or   Pou-kukuna.      (kukuna::ray'). 

D,  O'a,  rafter. 

e,  Aho-pueo,  the  aho  were  small  sticks  to  which  the  thatch  was  lashed. 

At  short  intervals  an  aho  of  a  somewhat  larger  size  than  the  aver- 
age was  introduced.  This  was  called  an  aho-pueo    (pueo::owl). 

f,  Aho-kelc,  an  oho  of  the  average  size,  generally  spoken  of  as  an  aho. 
h,  Aho-hu'i,  an  aho  lashed   on  outside  and  vertically,  to   hold  the  ahos 

fast. 


i67 


FIG.  2. 


Showing  Tenon  and  Mortise  joining  Rafters,  oa,  of  Roof  to  the  Uprights, 
Pon,  of  the  side  of  the  house,  also  Ridge-pole,  etc.,  in  section. 


— , Jf 


h- 


A,  Pou,  side  post,  planted  in  the  ground. 

B,  Oa,  Rafter,  or  Roof-beam. 

.._A  C,  Lohelau,  Plate  (in  section) 

D,  Kanpaku,  or  Kauhuhu,  Ridge-pole. . . .  (  J 

E,  Kua-iole,  Supplementary  Ridge-pole.  .("  > 

F,  Lolo-iole,  small  pole  to  hold  Thatch..  (  "  )• 
g,  Pauakaaka,  neck  in  the  rafter. 

h,  Kohe,  mortise,  or  fork,  in  which  to  receive  tenon.. 

i,    Vie,   tenon. 

j,  Auwae,  to  facilitate  lashing. 

The  front  of  the  house  was  called  alo,  the  back 
kua,  the  gable  was  called  kala.  The  doorway  was 
generally  situated  in  the  middle  of  the  house  and  in 
front,  that  was  the  principal  entrance.  To  the  rear 
and  opposite  to  this  was  a  smaller  doorway. 


1 68 
CHAPTER  XXXIV. 

THE  HAWAIIAN   CANOE. 

1 .  The  Hawaiian  waa,  or  canoe,  was  made  of  the  wood  of  the 
.koa  tree.     From  the  earliest  times  the  wood  of  the  bread-fruit, 
'kukui,  ohidr-ha,  and  wiliwili  was  used  in  canoe-making,  but  the 
-extent  to  which  these  woods  were  used  for  this  purpose  was  very 
limited.     The  principal  wood  used  in  canoe-making  was  always 
the  koa.     (Acacia  heterophylla.) 

2.  The  building  of  a  canoe  was  an  affair  of  religion.    When 
:a  man  found  a  fine  koa  tree  he  went  to  the  kahuna  kalai  wa'a  and 
said,  "I  have  found  a  koa  tree,  a  fine  large  tree."      On  receiving 
this  information  the  kahuna  went  at  night  to  the  mua,1  to  sleep 
before  his  shrine,  in  order  to  obtain  a  revelation  from  his  deity 
in  a  dream  as  to  whether  the  tree  was  sound  or  rotten. 

3.  And  if  in  his  sleep  that  night  he  had  a  vision  of  some  one 
standing  naked  before  him,  a  man  without  a  malo,  or  a  woman 
without  a  pan,  and  covering  their  shame     with     the     hand,  on 
awakening  the  kahuna  knew  that  the  koa  in  question  was  rotten 
(puha),  and  he  would  not  go  up  into  the  woods  to  cut  that  tree. 

4.  He  sought  another  tree,  and  having  found  one,  he  slept 
again  in  the  mua  before  the  altar,  and  if  this  time  he  saw  a  hand- 
some, well  dressed  man  or  woman,  standing  before  him,  when  he 
awoke  he  felt  sure  that  the  tree  would  make  a  good  canoe. 

5.  Preparations  were  made  accordingly  to  go  into  the  mount- 
ains and  hew  the  koa  into  a  canoe.    They  took  with  them,  as  of- 
ferings, a  pig,  cocoanuts,  red  fish  (kuniu),  and  awa. 

Having  come  to  the  place  they  camped  down  for  the  night, 
sacrificing  these  things  to  the  gods  with  incantations  (hoomana) 
and  prayers,  and  there  they  slept. 

6.  In  the  morning  they  baked  the  hog  in  an  oven  made  close 
to  the  root  of  the  koa,  and  after  eating  the  same  they  examined 
the  tree.    One  of  the  party  climbed  up  into  the  tree  to  measure  the 
part  suitable  for  the  hollow  of  the  canoe,  where  should  be  the 
bottom,  what  the  total  length  of  the  craft. 

7.  Then  the  kahuna  took  the  ax  of  stone  and  called  upon  the 
gods: 


169 

"O  Ku-pulupulu?  Ku-ala-na-wao  *  Ku-moku-haiiif  Ku-ka- 
ieie;>  Kii-palalake,6  Ku-ka-ohia-laka/''7 — These  were  the  male  de- 
ties.  Then  he  called  upon  the  female  deities : 

"O  Leas  and  Ka-piia-o-alakai?  listen  now  to  the  ax.  This  is 
the  ax  that  is  to  fell  the  tree  for  the  canoe." 

8.  The  koa  tree  was  then  cut  down,  and  they  set  about  it  in 
the  following  manner:     Two  scarfs  were  made  about  three  feet 
apart,  one  above  and  one  below,  and  when  they  had  been  deepened, 
the  chips  were  split  off  in  a  direction  lengthwise  of  the  tree. 

9.  Cutting  in  this  way,  if  there  was  but  one  kahuna,  it  would 
take  many  days  to  fell  the  tree ;  but  if  there  were  many  kahunas, 
they  might  fell  it  the  same  day.     When  the  tree  began  to  crack 
to  its  fall,  they  lowered  their  voices  and  allowed  no  one  to  make 
a  disturbance. 

10.  When  the  tree  had  fallen,  the  head  kahuna  mounted  upon 
the  trunk,  ax  in  hand,  facing  the  stump,  his  back  being  turned 
toward  the  top  of  the  tree. 

11.  Then  in  a  loud  tone  he  called  out,  "Smite  with  the  ax  and 
hollow  the  canoe!    Give  me  the  malo!"10  Thereupon  the  kahuna's 
wife  handed  him  his  ceremonial  malo,  which  was  white ;  and,  hav- 
ing girded  himself,  he  turned  about  and  faced  the  head  of  the 
tree. 

12.  Then  having  walked  a  few  steps  on  the  trunk  of  the  tree, 
he  stood  and  called  out  in  a  loud  voice,  "Strike  with  the  ax  and 
hollow  it!     Grant  us  a  canoe!''11     Then  he  struck  a  blow  with 
the  ax  on  the  tree,  and  repeated  the  same  words  again;  and  so 
he  kept  on  doing  until  he  had  reached  the  point  where  the  head  of 
the  tree  was  to  be  cut  off. 

13.  At  the  place  where  the  head  of  the  tree  was  to  be  sev- 
ered from  the  trunk  he  wreathed  the  tree  with  ie-ie.    Then  having 
ered  from  the  trunk  he  wreathed  the  tree  with  ie-ie,  (Freycinetia 
Scandens).  Then  having  repeated  a  prayer  appropriate  to  cutting 
off  the  top  j0f  the  tree,  and  having  again  commanded  silence  and 
secured  it/he  proceeded  to  cut  off  the  top  of  the  tree.    This  done, 
the  kahuna  declared  the  ceremony  performed,  the  tabu  removed ; 
thereupon  the  people  raised  a  shout  at  the  successful  performance 
of  the  ceremony,  and  the  removal  of  all  tabu  and  restraint  in  view 
of  its  completion. 


170 

14.  Now  began  the  work  of  hewing  out  the  canoe,  the  first 
thing  being  to  taper  the  tree  at  each  end,  that  the  canoe  might  be 
sharp  at  stem  and  stern.    Then  the  sides  and  bottom  (kua-moo) 
were  hewn  down  and  the  top  was  flattened   (hola).     The  inner 
parts  of  the  canoe  were  then  planned  and  located  by  measure- 
ment. 

15.  The  kahuna   alone  planned  out  and  made  the  measure- 
ments for  the  inner  parts  of  the  canoe.    But  when  this  work  was 
accomplished  the  restrictions  were  removed  and  all  the  craftsmen 
took  hold  of  the  work  (noa  ka  oihana  c  ka  waa). 

1 6.  Then  the  inside  of  the  canoe  was  outlined  and  the  pepeiao, 
brackets,  on  which  to  rest  the  seats,  were  blocked  out,  and  the 
craft  was  still  further  hewn  into  shape.  A  inaku'u?'1  or  neck,  was 
wrought  at  the  stern  of  the  canoe,  to  which  the  lines  for  hauling 
the  canoe  were  to  be  attached. 

17.  When  the  time  had  come  for  hauling  the  canoe  down  to 
the  ocean  again  came  the  kahuna  to  perform  the  ceremony  called 
pu  i  ka  zva'a,  which  consisted  in  attaching  the  hauling  lines  to  the 
canoe-log.    They  were  fastened  to  the  tnaku'u.    Before  doing  this 
the  kahuna  invoked  the  gods  in  the  following  prayer: 

"O  Ku-pulupulu,  Ku-ala^na-wao ,  and  Ku-moku-haln!  look  you 
after  this  canoe.  Guard  it  from  stem  to  stern  until  it  is  placed  in 
the  halau."  After  this  manner  did  they  pray. 

1 8.  The  people  now  put  themselves  in  position  to  haul  the 
canoe.    The  only  person  who  went  to  the  rear  of  the  canoe  was  the 
kahuna t  his  station  being  about  ten  fathoms  behind  it.    The  whole 
multitude  of  the  people  went  ahead,  behind  the  kahuna  no  one 
was  permitted  to  go ;  that  place  was  tabu,  strictly  reserved  for  the 
god  of  the  kahuna  kalai  wa'a. 

Great  care  had  to  be  taken  in  hauling  the  canoe.  Where  the 
country  was  precipitous  and  the  canoe  would  tend  to  rush  down 
violently,  some  of  the  men  must  hold  it  back  lest  it  be  broken ; 
and  when  it  got  lodged  some  of  them  must  clear  it.  This  care 
had  to  be  kept  up  until  the  canoe  had  reached  the  halau,  or  canoe- 
house. 

21.  In  the  halau  the  fashioning  of  the  canoe  was  resumed. 
First  the  upper  part  was  shaped  and  the  gunwales  were  shaved 
down ;  then  the  sides  of  the  canoe  from  the  gunwales  down  were 
put  into  shape.  After  this  the  mouth  (?c'fl/w)  of  the  canoe  was 


turned  downwards  and  the  iwi  kaele,  or  bottom,  being  exposed,. 
was  hewn  into  shape.  This  done,  the  canoe  was  again  placed 
mouth  up  and  was  hollowed  out  still  further  (kupele  maloko). 
The  outside  was  then  finished  and  rubbed  smooth  (anal  ia).  The 
outside  of  the  canoe  was  next  painted  black  (paele  /Vz).13  Then 
the  inside  of  the  canoe  was  finished  off  by  means  of  the  koi-owili, 
or  reversible  adze  (commonly  known  as  the  kupa-ai  ke'e). 

22.  After  that  were  fitted  on  the  carved  pieces  (na  laau)  made 
of  ahakea  or  some  other  wood.  The  rails,  which  were  fitted  on  to 
the  gunwales  and  which  were  called  mo'o  (lizards)  were  the  first 
to  be  fitted  and  sewed  fast  with  sinnet  or  aha. 

The  carved  pieces,  called  -mann,  at  bow  and  stern,  were  the  next 
to  be  fitted  and  sewed  on,  and  this  work  completed  the  putting 
together  of  the  body  of  the  canoe  (ke  kapili  ana  o  ka  waa}.  It 
was  for  the  owner  to  say  whether  he  would  have  a  single  or  double 


23.  If  it  was  a  single  canoe  or  kaukahi,t(  cross-pieces),  or  take 
and  a  float,  called  ama,  were  made  and  attached  to  the  canoe  to 
form  the  outrigger. 

The  ceremony  of  lolo-waa,  consecrating  the  canoe,  was  the  next 
thing  to  be  performed  in  which  the  deity  was  again  approached 
with  prayer.  This  was  done  after  the  canoe  had  returned  from 
an  excursion  out  to  sea.^-- 

24.  The  canoe  was  then  carried  into  the  halau.  where  were 
lying  the  pig,  the  red  fish,  and  the  cocoanuts  that  constituted  the 
offering  spread  out  before  the  kahuna.     The  kahuna  kalai-waa 
then  faced  towards  the  bows  of  the  canoe,  where  stood  its  owner, 
and  said,  "Attend  now  to  the  consecration  of  the  canoe  (lolo  ana 
o  ka  waa),  and  observe  whether  it  be  well  or  ill  done."  Then  he 
prayed  : 

25.  i     O  Ku-wa1*  o  ka  lani,  o  Ku-wa  o  ka  honua, 

2  0  Ku-wa  o  ka  mauna,  o  Ku-wa  o  ka  moana, 

3  O  Ku-iva  o  ka  po,  o  Ku-iva  o  ke  ao, 

4  O  Malualani  ke  Ku-wa,  o  Malua-hopu  ke  Ku-wa,. 

5  Aia  no  ia  ko'i  la  ke  Ku-wa. 

6  Ka  wa'a  nei  o  ka  luahine  makua. 

7  Ka  luahine!  Ozuaif 

8  O  ka  luahine  o  Papa,  wahine  a  Wakea. 


172 

9  Nana  i  kuwa,15  nana  i  hainu, 

10  Nana  i  hele,  nana  i  a'e, 

11  Nana  i  hoonoanoa. 

12  Noa  ke  kuwalQ  o  ka  waa  o  Wakea. 
26.       13  O  ka  wa'a  nei  o  ka  luahine  inakua. 

14  Ka  luahine!    Owaif 

15  Ka  luahine  o  Lea,  wahine  a  Moku-halii. 

16  Nana  i  kuwa,  nana  i  hainu, 

17  Nana  i  hele,  nana  i  a'e, 

1 8  Nana  i  hoonoanoa. 

19  Noa  ke  kuwa  o  ka  wa'a  o  Mokuhalii. 

20  Hinu  helelei  aku, 

21  Hinu  helelei  niai. 

22  He  tniki  oe  Kane, 

23  He  miki  oe  Kanaloa. 

24  O  Kanaloa  hea  oe? 

25  O  Kanaloa  inu  awa. 

26  Mai  Kahiki  ka  awa, 

27  Mai  Upolu  -ka  awa, 

28  Mai  Wawau  ka  awa. 

29  E  hano  awa  hua, 

30  E  hano  awa  pauaka. 

31  Halapa  i  ke  akua  i  laau  wai  la. 

32  Aniama,  ua  noa. 

33  Lele  wale  aku  la. 

25..         i  Uplifter  of  the  heavens,  uplifter  of  the  earth, 

2  Uplifter  of  the  mountains,  uplifter  of  the  ocean, 

3  Who  hast  appointed  the  night,  appointed  the  day, 

4  Malualani  is  the  Kuwa  and  Maluahopu, 

5  That  ax  also  is  a  kuwa. 

6  This  is  the  ax  of  our  venerable  ancestral  dame. 

7  Venerable  dame!     What  dame? 

8  Dame  Papa,  the  wife  of  Wakea. 

9  She  set  apart  and  consecrated,  she  turned  the  tree 

about, 

10  She  impelled  it,  she  guided  it, 

11  She  lifted  the  tabu  from  it. 

12  Gone  is  the  tabu  from  the  canoe  of  Wakea. 

13  The  canoe  this  of  our  ancestral  dame. 


14  Ancestral  dame!    What  dame? 

15  Dame  Lea,  wife  of  Moku-halii; 

1 6  She  initiated,  she  pointed  the  canoe; 

17  She  started  it,  she  guided  it; 

1 8  She  lifted  the  tabu  from  it, 

19  Lifted  was  the  tabu  from  the  canoe  of  Wakea. 

20  Fat  dripping  here ; 

21  Fat  dripping  there. 

22  Active  art  thou  Kane; 

23  Active  art  thou  Kanaloa. 

24  What  Kanaloa  art  thou? 

25  Kanaloa  the  awa-drinker. 

26  Awa  from  Tahiti, 

27  Awa  from  Upolu, 

28  Awa  from  Wawau. 

29  Bottle  up  the  frothy  awa, 

30  Bottle  up  the  well  strained  awa. 

31  Praise  be  to  the  God  in  the  highest  heaven  (laau)  \ 

32  The  tabu  is  lifted,  removed. 

33  It  flies  away. 

28.  When  the  kahuna  had  finished  his  prayer  he  asked  of  the 
owner  of  the  canoe,  ''How  is  this  service,  this  service  of  ours?'* 
Because  if  any  one  had  made  a  disturbance  or  noise,  or  intruded 
upon  the  place,  the  ceremony  had  been  marred  and  the    owner 
of  the  canoe  accordingly  would  then  have  to  report  the  ceremony 
to  be  imperfect.     And  the  priest  would  then  warn  the  owner  of 
the  canoe,  saying,  "Don't  you  go  in  this  canoe  lest  you  meet  with 
a  fatal  accident." 

29.  If,  however,  no  one  had  made  a  disturbance  or  intruded 
himself  while  they  had  been  performing  the  hlo17  ceremony,  the 
owner  of  the  canoe  would  report  "our  spell  is  good"  and  the 
kahuna  would  then  say,  "You  will  go  in  this  canoe  with  safety, 
because  the  spell  is  good"  (maikai  ka  lolo  ana). 

30.  If  the  canoe  was  to  be  rigged  as  part  of  a  double  canoe 
the  ceremony  and  incantations  to  be  performed  by  the  kahuna 
were  different.     In  the  double  canoe  the  iakos  used  in  ancient 
times  were  straight  sticks.    This  continued  to  be  the  case  until  the 
time  of  Kcjiive^s,  when  one  Kanuha  invented  the  curved  iako  and 
erected  the  upright  posts  of  the  the  pola. 


174 

31.  When  it  came  to  making  the  lashings  for  the  outrigger  of 
the  canoe,  this  was  a  function  of  the  utmost  solemnity.     If  the 
lashing  was  of  the  sort  called  knmu-hele,  or  kumu-pau  it  was 
even  then  tabu ;  but  if  it  was  of  the  kind  called  kaholo,  or  Luukia 
(full  name  pa-u  o  Luukia),  these  kinds,  being  reserved  for  the 
canoes  of  royalty,  were  regarded  as  being  in  the  highest  degree 
sacred,  and  to  climb  upon  the  canoe,  or  to  intrude  at  the  time  when 
one  of  these  lashings  was  being  done,  was  to  bring  down   on 
one  the  punishment  of  death. 

32.  When  the  lashings  of  the  canoe  were  completed  a  covering 
of  mat  was  made  for  the  canoe  (for  the  purpose  of  keeping  out 
the  water)  which  mat  was  called  a  pa-iP*. 

The  mast  (pou  or  kia)  was  set  up  in  the  starboard  canoe, 
designated  as  ekea,  the  other  one  being  called  ama.  The  mast 
was  stayed  with  lines  attached  to  its  top.  The  sail  of  the  canoe, 
which  was  called  la,  was  made  from  the  leaves  of  the  pandanus, 
which  were  plaited  together,  as  in  mat-making. 

33.  The  canoe  was  furnished  with  paddles,  seats,  and  a  bailer. 
There  were  many  varieties  of  the  waa.    There  was  a  small  canoe 
called  kioloa™     A  canoe  of  a  size  to  carry  but  one  person  was 
called  a  koo-kahi,  if  to  carry  two  a  koo-lua,  if  three  a  koo-kolu, 
and  so  on  to  the  the  koo-wahi  for  eight. 

34.  The  single  canoe  was  termed  a  kau-kahi,  the  double  canoe 
a  kau-lua.     In  the  time  of  Kamehameha  I  a  triple  canoe  named 
Kaena-kane,  was  constructed,  such  a  craft  being  termed  a  pu-kolu. 
If  one  of  the  canoes  in  a  double  canoe  happened  to  be  longer  than 
its  fellow,  the  composite  craft  was  called  a  ku-e-c. 

35.  In  case  the  carved  bow-piece,  manu-ihu,  was  made  very 
broad  the  canoe  was  called  a  lele-iwi.'20     (See  fig:  2.)     A  canoe 
that  was  short  and  wide  was  called  a  pou.    Canoes  were  designated 
and  classified  after  some  peculiarity.     If  the  bow  was  very  large 
the  canoe  would  be  termed  ihu-nui;2'2  one  kind  was  called  kupeulu. 

36.  In  the  reign  of  Kamehameha  I  were  constructed  the  canoes 
called  peleleu.23     They  were  excellent  craft  and  carried  a  great 
deal  of  freight.     The  after  part  of  these  crafts  were  similar  in 
construction  to  an  ordinary  vessel   (i.e.  was  decked  over).     It 
was  principally  by  means  of  such  craft  as  these  that  Kameha- 
meha succeeded  in  transporting  his  forces  to  Oahu  when  he  went 


175 

to  take  possession  of  that  part  of  his   dominion  when  he  was 
making  his  conquests. 

37.  In  these  modern  times  new  kinds  of  sea-going  craft  have 
multiplied,  large,  fine  vessels  they  are,  which  we  call  moku  (an 
island,  a  piece  cut  off). 

38.  A  ship  was  like  a  section  of  the  earth  quietly  moving 
through  the  water.     On  account  of  their  great  size,  when  the 
first  ships  arrived  here,  people  flocked  from  remote  districts  to 
view  them.     Great  were  the  benefits  derived  from  these  novel 
craft,  the  like  of  which  had  never  been  seen  before. 

39.  Some  of  these  vessels,  or  moku,  were  three-masted,  some 
two-masted,  some  schooner-rigged,  and  some  had  but  one  mast. 

40.  The  row  boat,  or  waa-pa  (waa-pa'a},  is  one  of  this  new 
kind  of  craft.     But  even  some  of  these  new  vessels,  including 
row-boats,  sometimes  perish  at  sea. 

41.  It  is  not,  however,  so  common  an  occurrence  for  this  to 
happen  to  them  as  it  used  to  be  for  canoes  to  founder  in  every 
part  of  this  ocean. 

42.  Many  blessings  have  come  to  this  race  through  these  new 
sea-going  craft.     It  was  by  them  the  word  of  Gocl  was  conveyed 
to  these  shores,   which   is   a  blessing  greater  than   any   sought 
for  by  the  ancients. 

43.  What  a  pity  that  the  ancients  did  not  know  of  this  new 
blessing,  of  the   word  of  God  and  the  great  salvation  through 
Jesus  the  blessed  Redeemer. 

NOTES  ON  CHAPTER   XXXIV. 

(1)  Sect.     2.      Hele  oia  i  mua  ma  ka  po  e  hoomoe  ma  kona  heiau. 
This  passage  confirms  the  statement  made  in  the  notes  to  Chap.  XXXIII, 
p.  123,  that  the  family  heiau,  or  shrine,  was  probably  in  some  part  of  the 
mua.     The  references  made  by  Mr.   Malo  in  this  book  to  the  mua  as  a 
place  to  which  the  kahuna,  or  any  one  desiring  to  consult  his  aumakua, 
or  to   receive  warning  or  council  from  heaven  in  a  dream,  would  go  to 
spend  the  night,  these  references,  I  say,  are  so  numerous  that  there  seems 
to  be  no  doubt  that  the  mua  and  the  heiau  were  integrally  one.     At  the 
same  time  I  am  assured  that  the  family  heiau  was  ofen  an  open-air,  un- 
roofed  enclosure.     No  doubt  the  practice  in  this  matter  was  as  various 
as  in  some  others,  in  regard  to  which  uniformity  has  been  claimed.     It 
must  not  be  forgotten  that  two  swallows  do  not  make  a  summer. 

(2)  Sect.     7.      Ku-pulupulu,   Ku,    the  rough  one  or  the  chip-maker, 
one  of  the  gods  of  the  waa. 


176 

(3)  Sect.     7.      Ku-ala-na-wao ,  Ku-ae-la-na-wao,  there  stand  the  for- 
ests, a  woodland  deity,  one  of  the  gods  of  the  waa. 

(4)  Sect.     7.      Ku-moku-hali'i,  Ku  that  bedecks  the  island. 

(5)  Sect.     7.      Ku-ka-ieie, — leie  was  a  parasitic  evergreen  much  used 
in  decorating. 

(6)  Sect.     7.      Ku-palala-ke,  or  Kupa-ai-kee,  the  reversible  ax,  used 
by  the  Hawaiians  in  hollowing  the  canoe. 

(7)  Sect.     7.      Ku-ka-ohia-laka, — The  ohia  tree  was  used  in  making 
idols.    *Laka  was  the  mythical  hero  who  made  the  famous  canoe  in  which 
he  went  in  search  of  his  father's  bones.     He  was  one  of  the  gods  of  the 
wa'a. 

*This  derivation  is  incorrect.     See  note  5,   Chapter  XXIII.   Laka=ihe 
Tahitan  name  for  the  lehua  tree. 

(8)  Sect.     7.      Lea,  wife  of  (Ku}  Moku-halii,  was  a  patroness  of  the 
canoe.     She  was   supposed  to  appear  in   the   form   of  the  wood-pecker, 
clepaio,  whose  movements  when  she  walked  upon  the  newly  felled  tree 
were  attentively  observed,  and  were  ominous  of  good,  or  ill,  luck.     Lea 
seems  to  have  been  the  same  as  Laia. 

(9)  Sect.    7.       Ka-pua-o-alakai:      The    more    correct    orthography    is 
probably  Ka-pn-o-alakai,   the  knot  of  guidance,   i.  e.,  the  knot  by  which 
the  hauling  line  was  attached  to  the  maku'u,  ^-vr-seefc—i^r 

(10)  Sect.     ii.      "E  ku  a  ea!    Homai  he  malo!"    A  Molokai  author- 
ity informs  me  that  on  that  island  the  variant  to  this  prayer  was : 

E  ku  a  ea!    Eia  ka  waa,  he  iho-ole  pau-lua. 
E  ala,  e  ku,  e  hume  i  kou  malo  I 

Stand  up  in  your  strength!     Here  is  the  canoe,  a  solid  log  without  pith. 
Arise,  stand  up,  gird  on  your  malo ! 

His  wife  then  gave  him  his  sacerdotal  malo,  with  the  words :  . 

Eia  kou  malo  la,  he  malo  keokeo. 
Here  is  your  malo,  your  white  malo. 

(11)  Sect.     12.       According  to  the  same  Molokai  practice  the  words 
uttered  by  the  kahuna  when  he  struck  up  the  tree  were : 

Homai  he  wa'a,  e  ku  a  i'a! 
He  wa  e  M/M.** 
Ulu  i  ka  aoao  a  nui. 

Grant  a  canoe  that1  shall  be  swift  as  a  fish ! 

To    sail    in    stormy   seas, 

When  the  storm  tosses  on  all  sides ! 

**Ulu:     literally  to  grow,  derivatively  to  kick  up  a  storm. 

(12)  Sect.     16.      Maku'u:     This  was  also  called  the  moarnoa,  or  mo- 
moa,  and  on  the  island  of  Molokai  it  was  called  pau-akaaka.    The  momoa 


177 

was  at  the  stern  of  the  canoe.     In  every  genuine  Hawaiian  canoe  of  the 
old  fashion  the  maku'u  is  still  clearly  visible. 

(13).  Sect.  21.  This  Hawaiian  paint  had  almost  the  quality  of  a 
lacquer.  Its  ingredients  were  the  juice  of  a  certain  euphorbia,  the  juice 
of  the  inner  bark  of  the  root  of  the  kukui  tree,  the  juice  of  the  bud  of 
the  banana  tree,  together  with  charcoal  made  from  the  leaf  of  the  pan- 
danus.  A  dressing  of  oil  from  the  nut  of  the  kukui  was  finally  added  to 
give  a  finish.  I  can  vouch  for  it  as  an  excellent  covering  for  wood. 

(14)  Sect.     25.       The   meaning    of   the   word    kuiva,   or   ku-wa,   here 
translated  by  uplifter,  is  involved  in  some  doubt  and  obscurity.     In  oppo- 
sition to  the  orthography  of  Mr.  Malo,  which,  as  often  remarked,  is  any- 
thing but  orthodox,   and   cannot   be  depended  upon,   I  have  ventured  to 
unite  the  two  parts  and  make  of  them  one  word. 

In  chapter  XXXIII,  section  14,  the  prayer  uttered  by  the  kahuna  at 
the  finishing  and  consecration  of  the  house,  symbolized  by  the  trimming 
of  the  thatch  over  the  doorway,  was  called  pule  kuwz.  See  note  to  Chap. 
XXXIII.)  As  explained,  the  term  kuwa  is  applied  to  that  prayer  because 
while  performing  the  act  and  reciting  the  prayer  the  kahuna  stood — ku — 
in  the  space — wa — of  the  doorway. 

The  opening  words  of  the  prayer,  according  to  David  Malo,  are, 
O  ku  wa  o  ka  lard,  o  ku  wa  o  ka  honua. 

After  diligent  study  and  inquiry  I  am  convinced  that  the  correct  or- 
thography is  kuwa  or  perhaps  ku-wa,  if  one  pleases,  and  that  its  meaning 
has  reference  to  the  lifting  up  of  the  heavens,  the  putting  of  a  space  be- 
tween the  heavens  and  the  earth.  This  is  a  matter  that  is  very  prominent 
in  the  mythology  of  southern  Polynesia. 

NOTE. — The  word  wa  in  many  of  its  uses  is  evidently  intended  to  ex- 
press the  idea  of  interval,  and  ku-zva  probably  means  in  some  instances  to 
set  in  order,  to  place  at  orderly  intervals.  Another  meaning  is  an  echo.. 
A  derivative,  secondary  meaning  is  to  set  apart,  consecrate.. — N.  B.  E. 

(15)  Sect.  25.     Nana  i  kuwa.   .   .   .kuwa  is  here  used  as  a  verb.  Among 
the  various  hypotheses  that  have  been  considered  in  the  attempt  to  define 
the  meaning  'of  this  multi-meaning  word  was  that  of  hollowing  out  the- 
canoe,   thus   putting   a  iva   between    one    side   and   another   of   the   canoe 
(wa'a).     It  seems,  however,  as  if  the  most  reasonable  and  obvious  mean- 
ing— when  once  it  is  pointed  out — is  that  of  consecraating  and  setting  apart 
the  wa'a,  making  it  ready  for  its  use. 

(16)  Sect.  25.     Noa  ke  kuwa  o  ka  wa'a  a  Wakea.     The  meaning  of 
the  word  kuwa  in  this  connection  is  slightly  different  in  this  passage  from 
the  one  previously  assigned  to  it.     Here  it  evidently  refers  to  the  function 
of  consecration  now  being  performed  by  the  priest.     I  have  endeavored 
to  express  that  meaning  in  my  translation. 

(17)  Sect.  29.     Lolo  ceremony:     The  expression  in  the  text  is  maikai 
ka  lolo  ana.     When  a  priest,  or  canoe-maker,  or  hula-  dancer,   or  practi- 
tioner  of   any   profession    or   art    has    acquired   the    greatest   preliminary 


178 

skill,  before  beginning  the  practice  of  his  new  art,  or  profession,  he  is 
by  means  of  certain  incantations  and  peculiar  rites  put  to  a  test,  and  if 
he  comes  out  successfully  it  is  said  ua  ai  lolo,  that  is,  he  has  eaten  brains, 
acquired  great  skill.  The  lolo  ceremony  is  not  merely  a  bestowing  of  good 
luck  on  the  craft,  it  is  rather  an  inquiry  of  heaven  as  to  the  fate  or  luck 
:in  store  for  the  canoe. 

(18)  Sect.  30.     Keawe  II,  whose  son  Kanuha  built  the  hale  o  Keawe, 
Vas  of  the  last  quarter  of  the  i/t'h  century.     See  "Brief  History  of  the 
Hawaiian  People"  by  W.  D.  Alexander,  p.  46.) 

(19)  Sect.  33.     The  kio-loa  was  a  long,  narrow  canoe,  principally  used 
for   racing. 

(20)  Sect.  35.     The  classic  model  of  the  manu,  the  carved  piece  which 
adorned  the  bow  and  the  stern  of  every  worthy  Hawaiian  wad,  a  form 
which  has  been  handed  down  to  modern  times,  was  as  shown  in  Fig.  i ; 
the  model  of  the  lele-iwi  is  as  shown  in  Fig.  2.  The  lele-iwi  canoe  was 
principally  for  display,  hanonano. 


(21)  Sect.  31.     Pa-u  o  Luukia:     This  was  a  highly  decorative  lashing 
T}y  which  the  iako  was  bound  to  the  canoe.    Luukia  was  a  famous  beauty, 
who,  though  wife  to  another  man,  so  fascinated  Moikeha,  a  king  of  Ha- 
waii,  that  he  sailed  with  her  to   Tahiti.     One  of   her  would-be  lovers, 
hoping  to   win  her   favor  by  alienating  her  against  Moikeha,    cunningly 
slandered  that  prince  to  Luukia.     He  so  far  succeeded  that  he  aroused 
in  her  an  aversion  to  the  young  man.     As  a  consequence  she  sought  to 
defend  herself  against  the  further  approaches  of  her  royal  lover  by  wear- 
ing about  her  loins  some  sort  of  woven  corset  or  pa-u.     Hence  the  term 
pa-it  o  Luukia,  corset  or  skirt  of  Luukia,  applied  by  the  old  salts,  canoe- 
men,  of  the  sixteenth  century  to  the  most  aesthetic  and  decorative  style 

'Of  canoe-lashing  employed. 

(22)  Sect.   35.     In  this  kind  of   a  canoe  the  bow,    contrary  to  usual 


179 

practice,   was  made  at  the  butt  end   of  the  log.     It  was  usually  put  at 
the    small    end. 

(23)  Sect.    36.     The    peleleu   were   a   fleet   of   very   large  war-canoes 
which  Kamehameha  I  had  made  from  koa  trees  felled  in  the  forests  back 
of  Hilo,  Hawaii.  Their  construction  was  begun  about  the  year  1796.    In 
spite  of  the  fact  that  the  Hawaiian  historian,  Malo,  speaks  of  the  peleleu 
with  a  certain  pride  and  enthusiasm,  they  are  to  be  regarded  rather  as 
monstrosities,  not  belonging  fully  to  the  Hawaiiian  on  whose  soil  they  were 
made,  nor  to  the  white  men  who,  no  doubt,  lent  a  hand  and  had  a  voice 
in  their  making  and  planning. 

(24)  Sect.  32.     Pa-u:     Some  times  the  pa-u  covered  the  opening  of 
the  canoe  from  stem  to  stern,  ..each  paddle-man  putting  his  head  and  body 
through   a   hole   in   the    same.     This   would   be   in   stormy   weather.     In 
ordinary  times  only  the  waist  of  the  craft,  where  the  baggage  and  freight 
were  stowed,  was  covered  in  this  way.    The  following  was  the  manner  of 
fastening  the  mat :     A  number  of  holes,  called  holo,  were  made  in  the 
upper  edge  of  the  canoe.     By  means  of  small  cords  passed  through  these 
holes  a  line,  called  alihi  pa-u,  was  lashed  in  place.     Through  the  loops  of 
this  alihi  was  run  a  line  that  criss-crossed  from  one  side  to  the  other 
and  held  the  pa-u  or  mat  in  place.     This  last  line  was  called  a  haunu. 


CHAPTER  XXXV. 


RELIGIOUS   CEREMONIES  PERFORMED  BY  THE  ALIIS  TO  SECURE  OFF- 
SPRING. 


1.  The  efforts  of  the  kings  to  secure  offspring  were  associated 
with  the  worship  of  the  gods;  but  these  religious  performances 
related  only  to  the  first  born,1  because  such  held  the  highest  rank 
as  chiefs. 

2.  In  the  case  of  high   chiefs  the  affair   was  conducted  as 
follows;  a  high  chief  of  the  opposite  sex  was  sought  out  and, 
after  betrothal,  the  two  young  people  were  at  first  placed  (hoo- 
noho)2  under  keepers  in  separate  establishments,  preparatory  to 
pairing  for  offspring,  the  purpose  being  to  make  the  offspring  of 
the  highest  possible  rank.    Worship  was  paid  to  the  gods,  because 
it  was  firmly  believed   that  the  genius,  power  and  inspiration 
(mono)  of  a  king  was  like  that  of  a  god. 

3.  When  the  princess  had  recovered  from  her  infirmity  and 
had  purified  herself  in  the  bath,  she  was  escorted  to  the  tent  made 


i8o 

of  tapa,  which  had  been  set  up  in  an  open  place  in  the  sight  of 
all  the  people. 

4.  To  her  now  came  the  prince,  bringing  with  him  his  akua 
kaai.3  This  akua  kaai  was  set  up  outside  of  the  tent,  where  were 
keeping  watch  the  multitude  of  the  people,  and  the  assembled 
priests  were  uttering  incantations  and  praying  to  the  gods  that 
the  union  of  the  two  chiefs  might  prove  fruitful. 

5.  When  the  princess  has  returned  from  her  bath,  the  prince 
goes  in  unto  her  and  remains  in  her  company  perhaps  until  even- 
ing, by  which  time  the  ceremony  called  hoomau  keiki  is  com- 
pleted.   Then  the  prince  takes  his  leave,  the  princess  returns  home, 
the  people  disperse,  the  kahunas  depart,  the  chiefs  retire  and  the 
tent  is  taken  down.     This  ceremony  is  enacted  only  in  the  case 
of  the  very  highest  chiefs,  never  those  of  inferior  rank, 

6.  If  after  this   it  is  found  that  the  princess  is  with   child, 
there  is  great  rejoicing  among  all  the  people  that  a  chief  of  rank 
has  been  begotten.     If  the  two  parents  are  of  the  same  family, 
the  offspring  will  be  of  the  highest  possible  rank.4 

7.  Then  those  who  composed  meles  (haku  mele5)  were  sent 
for  to  compose  a  mele  inoa  that  should  eulogise  and  blazon  the 
ancestry  of  the  new  chief  to-be,  in  order  to  add  distinction  to  him 
when  he  should  be  born. 

8.  And  when  the  bards  had  composed  their  melcs  satisfac- 
torily (a  holoQ  na  mele),  they  were  imparted  to  the  hula  dancers 
to  be  committed  to  memory.    It  was  also  their  business  to  decide 
upon  the  attitudes  and  gestures,  and  to  teach  the  inoa  to  the  men 
and  women  of  the  hula  (i.  e.  the  chorus). 

9.  After  that  the  men  and  women  of  the  hula  company  danced 
and  recited  the  mele  inoa  of  the  unborn  chief  with  great  rejoicing, 
keeping  it  up  until  such  time  as  the  prince  was  born ;  then  the 
hula-performances  ceased. 

10.  When  the  time  for  the  confinement  of  the  princess  drew 
near  the  royal  midwives  (themselves  chief  esses)  were  sent  for  to 
take  charge  of  the  accouchement  and  to  look  after  the  mother. 
As  soon  as  labor-pains  set  in  an  offering  was  set  before  the  idol 
(the  akua  kaai  named  Hnlu),  because  it  was  believed  to  be  the 
function  of  that  deity  to  help  women  in  labor. 

11.  When   the   expulsory    pains   became   very   frequent,7    the 
delivery  was  soon  accomplished;  and  when  the  child  was  born, 


the  father's  akua  kaai  was  brought  in  attended  by  his  priest.  If 
the  child  was  a  girl,  its  navel-string  was  cut  in  the  house;  but  if 
a  boy,  it  was  carried  to  the  heiau,  there  to  have  the  navel-string 
cut  in  a  ceremonious  fashion. 

12.  When  the  cord  had  first  been  tied  with  olona }  the  kahuna, 
having  taken  the  bamboo   (knife),  offered  prayer,   supplicating 
the  gods  of  heaven  and  earth  and  the  king's  kaai  gods,  whose 
images  were  standing  there.     The  articles  constituting  the  offer- 
ing, or  inohaij  were  lying  before  the  king,  a  pig,  cocoanuts,  and 
a  robe  of  tapa.     The  king  listened  attentively  to  the  prayer  of 
the  kahuna,  and  at  the  right  moment,  as  the  kahuna  was  about  to 
sever  the  cord,  he  took  the  offerings  in  his  hands  and  lifted  them 
up. 

13.  Thereupon  the  kahuna  prayed  as  follows: 

O  ka  ohe  keia  o  ka  piko  o  ka  aiwaiwa  lani. 
This  is  the  bamboo  for  the  navel-string  of  the  heaven-born 
chief. 

The  kahuna  then  took  the  bamboo  between  his  teeth  and  split 
it  in  two  (to  get  a  sharp  cutting  edge),  saying, 

O  ka  iihae  keia  o  ka  ohe  o  ka  piko  o  ka  aiwaizva  lani.  *  *  * 
O  ka  moku  keia  o  ka  piko  o  ka  aiwaiwa  lani. 

This  is  the  spliting  of  the  bamboo  for  the  navel-string  of  the 
heaven-born  chief.  *  *  *  This  is  the  cutting  of  the  navel- 
string  of  the  heaven-born  one. 

14.  Thereupon  he  applies  the  bamboo-edge    and    severs    the 
cord;   and,    having    sponged    the   wound   to    remove   the   blooti 
(kupenu),  with  a  pledget  of  soft  olona  fibre,  oloa,  the  kahuna 
prays : 

Kupeiiu  ula, 

Kupenu  lei, 

K limit  lei, 

Aka  halapa  i  ke  akua  i  laau  wai  la. 

Cleanse  the  red  blood  from  the  stump ; 

Cleanse  it  from  the  cord ; 

Bind  up  the  cord ; 

It  is  for  God  to  safeguard  this  child, 

To  make  him  flourish  like  a  well-watered  plant. 


182 

15.  When  the  prayer  of  the  kahuna  was  ended,  the  royal  father 
of  the  child  himself  offered  prayer  to  the  gods : 

O  Ku,  Lono,  Kane  and  Kanaloa,  here  is  the  pig,  the  cocoanuts, 
the  malo.  Deal  kindly  with  this  new  chief;  give  him  long  life; 
protect  him  until  the  last  sleep  of  unconsciousness.  Long  may 
he  reign  and  his  kingdom  extend  from  the  rising  to  the  setting 
of  the  sun. 

Amen;  it  is  free:  the  tabu  is  lifted. 

The  king  then  dashed  the  pig  against  the  ground  and  killed  it 
as  an  offering  to  the  gods,  and  the  ceremonies  were  ended. 

1 6.  The  child  was  then  taken  back  to  the  house  and  was  pro- 
vided with  a  wet  nurse  who  became  its  kahu.     Great  care  was 
taken  in  feeding  the  child,  and  the  kahus  were  diligent  in  looking 
after  the  property  collected  for  its  support.  The  child  was  subject 
to  its  kahus  until  it  was  grown  up.     The  young  prince  was  not 
allowed  to  eat  pork  until  he  had  been  initiated  into  the  temple- 
service,  after  which  that  privilege  was  granted  him.     This  was 
a  fixed  rule  with  princes. 

17.  When  the  child  had  increased  in  size  and  it  came  time  for 
him  to  undergo  the  rite  of  circumcision,  religious  ceremonies  were 
again  performed.    The  manner  of  performing  circumcision  itself 
was  the  same  as  in  the  case  of  a  child  of  the  common  people,  but 
the  religious  ceremonies  were  more  complicated. 

1 8.  When  the  boy  had  grown  to  be  of  good  size  a  priest  was 
appointed  to  be  his  tutor,  to  see  to  his  education  and  to  instruct 
him  in  matters  religious ;  and  when  he  began  to  show  signs  of 
incipient  manhood,  the  ceremony  of  purification   (huikala^   was 
performed,  a  heiau  was  built  for  him,  and  he  became  a  temple- 
worshipper   (inea  haipule)    on  his  own  account.     He  was  then 
permitted  to  eat  of  pork  that  had  been  baked  in  an  oven  outside 
of  the  heiau,  but  not  of  that  which  had  been  put  to  death  by 
strangulation,  in  the  manner  ordinarily  practiced,  and  then  baked 
in  an  oven  outside  of  the  heiau  without  religious  rites.    His  initia- 
tion into  the  eating  of  pork  was  with  prayer. 

19.  Such  was  the  education  and  bringing  up  of  a  king's  son. 
The  ceremonies  attendant  on  the  education  and  bringing  up  of 
the  daughters  were  not  the  same  as  those  above  described; — (At 
this  point  there  is  an  ambiguity  in  the  language  of  the  manuscript, 
and  it  is  not  clear  whether  it  is  of  the  daughters  alone  or  of  the 


younger  sons  also  that  he  speaks,  when  he  says) — E  hana  ia  no 
nae  ke  oki  piko  ana,  a  me  kekahi  mau  mea  e  ae,  aole  no  e  like 
me  ho  ka  mua  hana  ana — )  but  the  ceremony  of  cutting1  the  navel- 
string,  as  well  as  some  other  ceremonies,  was  performed  on  them. 
The  ceremonies,  however,  were  not  of  the  same  grade  as  in  the 
case  of  the  first  born,  because  it  was  esteemed  as  a  matter  of  great 
importance  by  kings,  as  well  as  by  persons  of  a  religious  turn 
of  mind,  that  the  first  born  should  be  devoted  to  the  service  of 
the  gods. 

20.  The  birth  of  a  first  child  was  a  matter  of  such  great  ac- 
count that  after  such  birth  chiefish  mothers  and  women  of  dis- 
tinction, whether  about  court  or  living  in  the  back  districts,  un- 
derwent a  process  of  purification  (hooma'emafe)  in  the  following 
manner. 

21.  After  the  birth  of  the  child  the  mother  kept  herself  sep- 
arate from  her  husband  and  lived  apart  -from  him  for  seven  days ; 
and  when  her  discharge  was  staunched  she  returned  to  her  hus- 
band's house. 

22.  During  this  period  she  did  not  consort  with  her  husband, 
nor  with  any  other  man ;  but  there  was  bound  about  her  abdomen 
a  number  of  medicinal  herbs,  which  were  held  in  place  by  her 
malo.     This  manner  of  purification  for  women  after  childbirth 
was  termed  hoopapa. 

23.  While  undergoing  the  process  of  purification  the  woman 
did  not  take  ordinary  food,  but  was  supported  on  a  broth  made 
from  the  flesh  of  a  dog.    On  the  eighth  day  she  returned  to  her 
husband,  the  discharge  (walewale)  having  by  that  time  ceased  to 
flow. 

24.  The  woman,  however,  continued  her  purification  until  the 
expiration  of  an  anahulu,  ten  days,  by  which  time  this  method  of 
treatment,  called  hoopapa,  was  completed.     After  that,  in  com- 
memoration of  the  accomplishment  of  her  tabu,  the  woman's  hair 
was  cut  for  the  first  time.8 

25.  Thus  it  will  appear  that  from  the  inception  of  her  preg- 
nancy, she  had  been  living  in  a  state  of  tabu,  or  religious  seclu- 
sion, abstaining  from  all  kinds  of  food  that  were  forbidden  by  her 
own  or  her  husband's  gods.    It  was  after  this  prescribed  manner 
that  royal  mothers,  and  women  of  rank,  conducted  themselves 


1 84 

during  the  period  of  their  first  pregnancy.     Poor  folks  did  not 
follow  this  regime. 

26.  The  women  of  the  poor  and  humble  classes  gave  birth  to 
their  children  without  paying  scrupulous  attention  to  matters  of 
•ceremony  and  etiquette  (me  ka  maewaewa  ole). 

NOTES    ON    CHAPTER    XXXV. 

(1)  Sect.     i.     This  hoomau  ceremony,   as  st'ated,  was  generally  per- 
formed only  apropos  of  the  first  child,  but  there  were  exceptions  to  this 
rule. 

(2)  Sect.  2.     Hoonoho  ia,  put  in  an  establishment,  placed  under  the 
•care  of  a  guardian  or  of  a  duenna.    Such  an  establishment  was  surrounded 
"by  an  enclosure,  pa,  made  of  the  sacred  lama,  a  tree  whose  wood  in  color 
and   fineness   of   grain   resembles   boxwood.     Hence   this   special   care    or 
guardianship  was  called  palama.     It  is  said  that  an  establishment  of  this 
land    was    anciently  placed   at  that   suburb   of  Honolulu    which   for  that 
cause  to  this  day  bears  the  -name  of  Ka-pa-lama.     The  word  pulama,  to 
care  for,  to  guard,  to  foster,  to  cherish,  is  akin  to  palama  in  meaning, 
but  it  is  generally  used  in  a  physical  sense  and  applied  to  inanimate  ob- 
jects.    A  child  would  be  palama' d,  the  care  bestowed  on   one's   spears, 
weapons,  ornaments,  etc.,  would  be  expressed  by  the  word  pulama. 

(3)  Sect.  4.     The  akua  kaai  was  represented  by  a  short  staff,  on  top 
of  which  was  carved  a  figure  representing  the  deity.     The  lower  end  was 
sharp  to  facilitate  its  being  driven  into  the  ground.     Hulu  was  the  name 
of  one  of  the  kaai  gods  whose  special  function  it  was  to  assist  at  child- 
birth. 

(4)  Sect.  6.     It  is  said  that  when  the  union  was  fruitful,  neither  party 
was  allowed  to  have  furt'her  sexual  intercourse  until  the  birth  of  the  child 
and  the  purification  of  the  mother  had  been  accomplished. 

(5)  Sect.  7.     Haku  mele,  literally  to  weave  a  song.      A  mele  for  the 
glorification  of  a  king,  born    or    still    unborn,    was    called    a  mele  inoa. 
This  was  a  eulogy  or  panegyric  of  the  ancestral  and  personal  virtues,  real 
or  fictitious,   of  a  king  or  princeling,  whether  full  fledged  or  still  in  his 
mother's  womb.     Ko-i-honua  was  not,  as  mistakenly  supposed,  a  particu- 
lar kind  of  mele.     If  related  to  the  tone  or  manner  of  utterance  of  the 
mele  inoa;  it  meant  that  the  inoa  was  to  be  recited  in  an  ordinary  con- 
versational tone,  and  not  after  the  manner  called  oli,  that  is  applied  to 
a  singing  tone.     The  ko-i-honua  manner  of  reciting  a  mele  inoa  made  it 
more  intelligible  and  therefore  more  acceptable  to  the  king,    who  might 
be  an  old  man  and  hard  of  hearing,  whether  it  was  uttered  in  praise  of 
himself  or  of  some  child  or  grand-child.     The  conversational  tone,  at  any 
rate,  made  the  words  and  meaning  more  intelligible.     In  making  out  the 
origin  of  the  phrase  ko-i-honua,  the  ko  seems  to  be  the  causative,  as  in  such 
words  as  ko-ala,  ko-pi,  ko-kua;  i,  to  utter,  as  in  the  sentence  I  mai  ke 


•alii;  honua,  the  earth,  earthly,  as  distinguished  from  an  inflated,  or  stilted, 
manner  of  speech  used  in  the  singing  tone  of  the  oil.  Following  is  an 
example  of  a 

MELE  INOA. 

O  ke  kulei*  ula  ce; 

O  ke  alma  lana  tnoku, 

Ka  ohe  land**  a  ke  Kanaloa, 

Ke  Kanaloa  a  Kane,c 

O  Kane  Ulu-hai-malama& 

Malama  ia  o  Kaelo* 

A  garland  strung  of  red  flowers  thou, 
The  bank  on  which  rests  the  island, 
The  bamboo  buoys   of  the  Kanaloa, 
The  Kanaloa  of  Kane, 
Kane  of  the  fruitful  growing  month, 
Month  that  of  Kaelo. 

(a)  ku-lei:  The  full  form  of  this  word  would  be  kui-lei;  kui,  a  needle 
or  sharp  stick,  used  in  stringing  flowers  for  a  lei,  garland. 

(b)  ohe  lana:    Bamboo  joints  were  used  as  floats  or  buoys.  As  to  the 
floats  of  Kanaloa,  I  cannot  learn  what  they  were. 

(c)  Kanaloa  a  Kane:     Kanaloa  was  the  son  of  Kane,  or  according  to 
some,  his  younger  brother. 

(d)  Ulu-hai-malama,  said  to  be  the  kahu,  or  keeper,  of  the  image  of 
the  god  Kane,  the  man  himself  being  oftenest  spoken  of  as   Ulu.     The 
whole  phrase  seems  to  have  the  meaning  given  in  the  translation. 

(e)  Kaelo  was  the  month  corresponding  to  October  or  November,  the 
beginning  of  the  rainy  season,  when  vegetation  began  to  freshen. 

The  mele  inoa  of  which  this  is  a  fragment,  was,  I  am  told,  an  heirloom 
composed  in  honor  of  Liloa,  handed  down  by  him  to  Umi,  and  passed  on 
to  Kalani-nui-a-mamao. 

(6)  Sect.  8.  When  the  bards,  poe  halm  mele,  had  composed  their 
meles,  they  met  at  the  ni-o,  a  house  where  were  assembled  also  the  critics, 
poe  loi,  the  wise  men,  literati  and  philosophers,  kaka-olelo,  who  were 
themselves  poets:  and  the  compositions  were  then  recited  in  the  hearing 
of  this  learned  assembly,  criticized,  corrected  and  amended,  and  the  au- 
thoritative form  settled. 

Ni-o  (pronounced  nee-o),  and  lo-i  (pronounced  (lozv-ee}  are  nearly 
synonymous,  meaning  to  criticize.  Nema  or  nema-nema  is  to  be  partic- 
ular or  finicky  in  criticism. 

(/)     Sect.   n.     Kua-koko.  literally  bloody  back. 

(8)  '  Sect.  24.  I  am  informed  that  virgins  and  young  women  before 
marriage  wore  the  hair  at  full  length  on  the  head ;  but  that  all  respectable 
women,  who  regarded  the  conventions  of  good  society,  and  especially 
women  about  court,  after  marriage  and  the  birth  of  their  first  born,  had 


1 86 


the  hair  trimmed  short  over  the  back-head,  while  over  the  forehead  it: 
was  allowed  to  grow  long  enough  tcfe  gathered  into  a  tuft,  in  which  shape 
it  was  retained  by  a  dressing  'of  the  mucilaginous  juice  of  the  ti  root 
mixed  with  ku-kui  gum.  It  was  also  the  fashion  to  bleach  and  change 
the  color  of  the  hair  by  the  application  of  lime  mixed  with  the  same  ti 
juice.  (Such  is  my  information;  but  in  rgeard  to  the  prevalence  of  such 
a  fashion  I  am  very  skeptical.  There  is  surely  no  sign  of  it  at  the  pres- 
ent day  among  the  Hawaiians.  It  may  have  been  local ;  I  do  not  believe 
it  was  general.) 

(It  is  fully  described  by  M.  Choris,  artist  of  Kotzebue's  first  voyage  in 
1816,  and  shown  in  some  of  his  portraits  of  Hawaiian  women.  The  fash- 
ion still  prevails  in  Samoa  and  other  southern  groups. — W.  D.  A.) 


CHAPTER  XXXVI. 

CONCERNING  THE  MAKAHIKI. 

1.  The  makahiki1  was  a  time  when  men,  women  and  chiefs 
rested  and  abstained  from  all  work,  either  on  the  farm  or  else- 
where.   It  is  was  a  time  of  entire  freedom  from  labor. 

2.  The  people  did  not  engage  in  the  usual  religious  observances 
during  this  time,  nor  did  the  chiefs;  their  worship  consisted  in 
making  offerings  of  food.    The  king  himself  abstained  from  work 
on  the  makahiki  days. 

There  were  four  days,  during  which  every  man,  having  pro- 
vided himself  with  the  means  of  support  during  his  idleness,  re- 
posed himself  at  his  own  house. 

3.  After  these  four  days  of  rest  were  over,  every  man  went 
to  his  farm,  or  to  his  fishing,  but  nowhere  else,   (not  to  mere 
pleasure-seeking),  because  the  makahiki  tabu  was  not  yet  endedr 
but  merely  relaxed  for  those  four  days.     It  will  be  many  days 
before  the  makahiki  will  be  noa,  there  being  four  moons  in  that 
festival,  one  moon  in  Kau,  and  three  moons  in  Plooilo. 

4.  The  makahiki  period  began  in    Ikuwa,  the  last  month  of 
the  period  called  Kau,  and  the  month  corresponding  to  October, 
and  continued  through  the  first   three  months    of    the    period 
Hooilo,  to-wit :    Welehu,  Makalii  and  Kaelc,  which  corresponded 
with  November,  December  and  January. 

During  these  four  months,  then,  the  peopel  observed  makahiki* 
refraining  from  work  and  the  ordinary  religious  observances. 


i87 

5.  There  were  eight  months  of  the  year  in  which  both  chiefs 
and  commoners  were  wont  to  observe  the  ordinary  religious  cere- 
monies, three  of  them  being  the  Hooilo  months  of  Kaulua,  Nana, 
and  Welo,  corresponding  to  February,  March  and  April ;  and  five, 
the  Kau  months  of  Ikiiki  Kaaona,  Hinaiaeleele,  Hilinaehu,  and 
Hilinamaj  which  corresponded  to  May,  June,  July,  August  and 
September. 

6.  During  these  eight  months  of  every  year,  then,  the  whole 
people  worshipped,  but  rested  during  the  four  Makahiki  months. 
In  this  way  was  the  Makahiki  observed  every  year  from  the 
earliest  times. 

7.  Many  and  diverse  were  the  religious  services  which  the 
aliis  and  the  commoners  offered  to  their  gods.     Great  also  was 
the  earnestness  and  sincerity  (hoomaopopo  maoli  ana)  with  which 
these  ancients  conducted  their  worship  of  false  gods. 

8.  Land   was   the  main   thing   which   the   kings   and   chiefs 
sought  to  gain  by  their  prayers  and  worship  (hoomana),  also  that 
that   they  might   enjoy   good   health,   that   their   rule   might  be 
established  forever,  and  that  they  might  have  long  life.     They 
prayed  also  to  their  gods  for  the  death  of  their  enemies. 

9.  The  common  people,  on  the  other  hand,  prayed  that  the 
lands  of  their  aliis  might  be  increased,  that,  their  own  physical 
health  might  be  good,  as  well  as  the  health  of  their  chiefs.    They 
prayed  also  that  they  might  prosper  in  their  different  enterprises. 
Such  was  the  burden  of  their  prayers  year  after  year. 

10.  During  the  tabu-days  of  Ku  (the  3rd,  4th,  and  5th  of  each 
month),  in  the  month  of  Ikuwa  (corresponding  to  October)  flags 
were   displayed    from    the    heiaus    (temples),    to   announce    the 
coming  of  the  makahiki  festival;  the  services  at  the  royal  heiaus 
were  suspended,  and  the  chiefs  arid  people  who  were  wont  to 
attend     the    worship,     betook    themselves  to  sports,  games  and 
the  pursuit  of  pleasure.     But  the  priests,  the  kahus   (keepers) 
of  images  and  the  ruler  at  the  head  of  the  government  pursued 
another  course. 

11.  There  were  twelve  months,  consisting  of  nine  times  forty 
days,  in  a  year;  and  four  tabu-periods,  or  pules,  in  each  month. 
Two  nights  and  a  day  would  be  tabu,  and  at  the  end  of  the 
second  night  the  tabu  would  be  off. 


1 88 

12.  During  the  tabu  of  Hua,  (the  I3th,  and  i/j-th  days),  in  the 
month  Ikuwa,   was   performed   the    ceremony   of   breaking   the 
coco-nut2  of  the  king. 

This  was  part  of  the  observance  of  Makahiki  and  was  to 
propitiate  the  deity.  When  this  had  been  done  he  went  to  his 
pleasures. 

13.  When  the  Ku-tabu  of  the  month  of  Welehu  had  come  it 
went  by  without  religious  service ;  but  on  the  Hua-  tabu  of  that 
month  the  commoners,  and  the  chiefs  of  lower  ranks  performed 
the  ceremony  of  breaking  the  cocoanut-dish.     The  temples  were 
then  shut  up  and  no  religious  services  were  held. 

[__I4.  In  the  succeeding  days  the  Makahiki-taxes  were  gotten 
ready  against  the  coming  of  the  tax-collectors  for  the  districts 
known  as  okanas,  pokos,  kalanas,  previously  described,  into 
which  an  island  was  divided. 

15.  It  was  the  duty  of  the  konohikis  to  collect  in  the  first 
place  all  the  property  which  was  levied  from  the  loa  for  the  king ; 
each  konohiki  also  brought  tribute  for  his  own  landlord,  which 
-was  called  waiwai  maloko^ 

16.  On  Laaukukahi  (:8th  day),  the  districts  were  levied  on 
for  the  tax  for  the  king,  tap  as,  pa-us,  inalos,  and  a  great  variety 
of  other  things. 

I  Contributions  of  swine  were  not  made,  but  dogs  were  con- 
tributed until  the  pens  were  full  of  them.  The  aliis  did  not 
eat  fresh  pork  during  these  months,  there  being  no  temple  service. 
They  did,  however,  eat  such  pork  as  had  previously  been  dressed 
:and  cured  while  services  were  being  held  in  the  temples. 

17.  On  Laaupau,  (2Oth  day),  the  levying  of  taxes  was  com- 
pleted, and  the  property  that  had  been  collected  was  displayed 
before  the  gods  (hoomoe  ia)  :  and  on  the  followng  day  (Oleku- 
kahi),  the  king  distributed  it  among  the  chiefs  and  the  companies 
of  soldiery  throughout  the  land. 

1 8.  The  distribution  was  as  follows:  first  the  portion  for  the 
king's  gods  was  assigned,  that  the  kahus  of  the  gods  might  have 
means  of  support;  then  the  portion  of  the  king's  kahunas;  then 
that  for  the  queen  and  the  king's  favorites,  and  all  the  aialo  who 
;ate  at  his  table.     After  this  portions  were  assigned  to  the  re- 
maining chiefs  and  to  the  different  military  companies. 


i89 

19.  To  the  more  important  chiefs  who  had  many  followers 
was  given  a  large  portion;  to  the  lesser  chiefs,  with  fewer  fol- 
lowers,  a   smaller  portion.     This  was  the  general  principle  on 
which  the  division  of  all  this  property  was  made  among     the 
chiefs,  soldiery  (puali)  and  the  aialo. 

20.  No  share  of  this  property,  however,  was  given  to  the  peo- 
ple.    During  these  days   food  was  being  provided  against  the 
coming  of  the  Makahiki,  preparations  of  cocoanut  mixed  with 
taro  or  breadfruit,  called  kidolo,  sweet  breadfruit-pudding,  called 
pepeiee,  also  poi,  bananas,  fish,  awa,  and  many  other  varieties 
of  food  in  great  abundance. 

21.  On  the  evening  of  the  same  day,  Olekukahi,  the  feather 
gods  were  carried  in  procession,  and  the  following  evening,  Ole- 
kulua,  the  wooden  gods  were  in  turn  carried  in  procession.    Early 
the  following  morning,  on  the  day  called  Olepau,   (23rd), "they 
went  at  the  making  of  the  image  of  the  Makahiki  god,  Lono- 
makua  (See  sec.  25).     This  work  was  called  ku-i-ke-pa-a. 

22.  This  Makahiki-idol  was  a   stick   of  wood  having  a  cir- 
cumference of  about  ten  inches  and  a  length  of  about  two  fathoms. 
In  form  it  was  straight  and  staff-like,  with  joints  carved  at  in- 
tervals resembling  a  horse's  leg ;  and  it  had  a  figure  carved  at  its. 
upper  end. 

23.  A  cross-piece  was  tied  to  the  neck  of  this  figure,  and  to 
this  cross-piece,  kea,  were  bound  pieces  of  the  edible  pala3  fern. 
From  each  end  of  this  cross-piece  were  hung  feather  lets  that 
fluttered  about,  also  feather  imitations  of  the  kaupu5  bird,  from 
which  all  the  flesh  and  solid  parts  had  been  removed. 

24.  The  image  was  also  decorated  with  a  white  tapa*  cloth 
made  from  wauke  kakahi,  such  as  was  grown  at  Kuloli.     One 
end  of  this  tapa  was  basted  to  the  cross-piece,  from  which  it  hung 
down  in  one  piece  to  a  length  greater  than  that  of  the  pole.    The 
width  of  this  tapa  was  the  same  as  the  length  of  the  cross-piece,, 
about  sixteen  feet. 

25.  The  work  of  fabricating  this   image,   I   say,   was  called 
knikepaa.6     The  following  night  the  chiefs  and  people  bore  the 
image  in  grand  procession,  and  anointed  it   with   cocoanut  oil. 
Such  was  the  making  of  the  Makahiki  god.    It  was  called  Lono- 
tiiakua  (father  Lono),  also  the  akua  loa.    This  name  was  given 
it  because  it  made  the  circuit  of  the  island. 


190 

Captain  Cook  was  named  Lono  after  this  god,  because  of  the 
resemblance  the  sails  of  his  ship  bore  to  the  tapa  of  the  god. 

26.  There  was  also  an  akua  poko  (short  god)  ;  so  called  be- 
cause it  was  carried  only  as  far  as  the  boundary  of  the  district 
and  then  taken  back;  also  an  akua  paani7  (god  of  sports),  which 
accompanied  the  akua  loa  in  its  tour  of  the  island  and  was  set 
up  to  preside  at  the  assemblies  for  boxing,  wrestling,  and  other 
games. 

By  evening  of  that  same  day   (Olepau),  the  making  of    the 
akua  loa  was  completed.     (See  sect.  21). 

27.  On  the  morning  following  the  night  of  Olepau,  fires  were 
lighted   along  the  coast  all  round  the  island,   and  every  body, 
people  and  chiefs,  went  to  bathe  and  swim  in  the  ocean,  or  in 
fresh  water ;  after  which  they  came  to  bask  and  warm  themselves 
about  the  fires,  for  the  weather  was  chilly.    The  bathing  was  con- 
tinued until  daylight.    This  practice  was  called  hiuzvai.8 

28.  The  Makahiki  tabu  began  on  sunrise  of  that  same  day, 
Kaloa-kukahi,     (the  24th).      Every    body    rested    from   work, 
scrupulously  abstaining  even  from  bathing  in  the  ocean  or  in  a 
fresh  water  stream.    One  was  not  permitted  to  go  inland  to  work 
on  his  farm,  nor  to  put  to  sea,  for  the  purpose  of  fishing  in  the 
ocean.     They  did  no  work  whatever  during  those  days.     Their 
sole  occupation  was  to  eat  and  amuse  themselves.     This  they 
continued  to  do  for  four  days. 

29.  That  same  day  (Kaloa-kukahi}  the  Makahiki  god  came 
into  the  district — it  had  to  be  carried  by  men,  however.       The 
same  day  also  the  high  priest  at  Kaiu  (said  to  be  a  place  in  Wai- 
mea,  where  was  a  famous  shrine)   began  the  observance  of  a 
tabu  which  was  to  continue  for  five  days.    His  eyes  were  blind- 
folded with  tapa  during  that  whole  time,  and  only  at  its  expira- 
tion were  they  unbound  to  allow  him  to  look  upon  the  people. 

30.  By  the  time  the  Makahiki  god  had  arrived,  the  konohikis 
set  over  the  different  districts  and  divisions  of  the  land,  known 
as  kalan&s,  okanas,  pokos,  and  ahu-puaas,  had  collected  the  taxes 
for  the  Makahiki,  and  had  presented  them  as  offerings  to  the 
god ;  and  so  it  was  done  all  round  the  island. 

31.  This  tax  to  the  Makahiki  god  consisted  of  such  things 
-as  feathers  of  the  oo,  mamo,  and  i'iwi,  swine,  tapas  and  bundles 
of  pounded  taro,  paiai,  to  serve  as  food  for  those  who  carried  the 


191 

idol.  On  the  large  districts  a  heavy  tax  was  imposed,  and  on  the 
smaller  ones  a  lighter  tax.  If  the  tax  of  any  district  was  not 
ready  in  time,  the  konohiki  was  put  off  his  land  by  the  tax-col- 
lector. The  konohiki  was  expected  to  have  all  the  taxes  of  the 
district  collected  beforehand  and  deposited  at  the  border  of  the 
ahu-pua'a,  where  was  built  an  altar. 

32.  In  making  its  circuit  of  the  island  the  akua-loa  always 
moved  in  such  a  direction  as  to  keep  the  interior  of  the  island 
to  its  right ;  the  akua-poko  so  as  to  keep  it  on  the  left ;  and  when 
the  latter  had  reached  the  border  of  the  district  it  turned  back. 
During  the  progress  of  the  Makahiki  god  the  country   on  its 
left,   i.e.,   towards  the  ocean,   was  tabu;   and   if  any  one  tres- 
passed on  it  he  was  condemned  to  pay  a  fine,  a  pig  of  a  fathom 
long;  his  life  was  spared. 

33.  As  the  idol  approached  the  altar  that  marked  the  bound- 
ary of  the  ahn-piiaa  a  man  went  ahead  bearing  two  poles,  or 
guidons,  called  alia. 

34.  The  man  planted  the  alia,  and  the  idol  took  its  station 
behind  them.     The  space  between  the  alia  was  tabu,  and  here 
the  konohikis  piled  their  hookupu,  or  offerings,  and  the  tax-col- 
lectors,  who  accompanied  the  akua-makahiki,  made  their  com- 
plaints regarding  deliquent  tax-payers.     All  outside  of  the  alia 
was  common  ground  (noa). 

35.  When  enough  property  had  been  collected  from  the  land 
to  satisfy  the  demands  of  the  tax-collector,  the  kahuna  who  ac- 
companied the  idol  came  forward  and  uttered  a  prayer  to  set 
the  land  free.     This  prayer  was  called  Hainaki  and  ran  as  fol- 
lows : 

36.  Your  bodies,  O  Lono,  are  in  the  heavens, 
A  long  cloud,  a  short  cloud, 

A  watchful  cloud, 

An  overlooking  cloud — in  the  heavens ; 
5.     From  Uliuli,  from  Melemele, 
From  Polapola,  from  Ha'eha'e, 
From  Omao-ku-ulu-lu, 
From  the  land  that  gave  birth  to  Lono. 
,  Behold  Lono  places  the  stars 


192 

io.     That  sail  through  the  heavens. 

High  resplendent  is  the  great  image  of  Lono ; 

The  stem  of  Lono  links  our  dynasties  with  Kahiki,. 

Has  lifted  them  up, 

Purified  them  in  the  ether  of  Lono. 
15.     Stand  up!     gird  yourselves  for  play. 

The  people  then  responded: 

Gird  yourselves ! 
The  kahuna  says: 

Lono — 
The  people  respond : 

The  image  of  Lono ! 
The  Kahuna  says : 

Hail! 
The  people  respond : 

20.     Hail  to  Lono! 
And  thus  ended  the  service. 

PULE  HAINAKI. 
36.     The  kahuna  said : 

Ou  kinoi  Lono  i  ka  lani, 

He  ao  loa,  he  ao  poko, 

He  ao  kiei,  he  ao  halo, 

He  ao  hoo-pua  i  ka  lani; 
5 .     Mai  Uliuli,  mai  Melemele, 

Mai  Polapola,  mai  Ha'  ha'e, 

Mai  Omao-ku-ulu-lu, 

Mai  ka  aina  o  Lono  i  hanau  mai  ai. 

Oi  hookui  aku  o  Lono  ka  hoku  e  miha'i  ka  lanif 
io.     Amoamo  ke  akua  laait  nui  o  Lono. 

Kuikui  papa  ka  lua  mai  Kahiki, 

Ha  paina,  knkaa  i  ka  hau  miki  no  Lono! 

E  ku  i  ka  malo  a  hi'n! 
People  respond : 

Hiu ! 
Kahuna  says : 

15.     O  Lono— 


People  respond: 

Ke  akua  laau 
Kahuna  says: 

Aulul 
People  respond : 

Aulu,  e  Lono  I 

37.  By  this  ceremony  the  land  under  consideration  was  seal- 
ed as  free.    The  idol  was  then  turned  face  downwards  ancl  moved 
on  to  signify  that  no  one  would  be  troubled,  even  though  he 
ventured  on  the  left  hand  side  of  the  road,  because  the  whole 
district  had  been  declared  free  from  tabu,  noa.     But  when  the 
idol  came  to  the  border  of  the  next  ahu-puaa  the  tabu  of  the  god 
was  resumed,  and  any  person  who  then  went  on  the  left  hand- 
side  of  it  subjected  himself  to  the  penalties  of  the  law.     Only 
when  the  guardians  of  the  idols  declared  the  land  free  did  it  be- 
come free. 

38.  This  was  the  way  they  continued  to  do   all  round  the 
island;  and  when  the  image  was  being  carried  forward  its  face 
looked  back,  not  to  the  front. 

39.  When  the  Makahiki  god  of  the  aliis  came  to  where  the 
chiefs  were  living  they  made  ready  to  feed  it.    It  was  not,  how- 
ever, the  god  that  ate  the  food,  but  the  man  that  carried  the 
image.     This  feeding  was  called  hanai-pu  and  was  done  in  the 
following  manner. 

40.  The  food,  consisting  of  kulolo,  hau,  preparations  of  ar- 
rowroot, bananas,  cocoanuts  and  awa,  (for  such  were  the  articles 
of  food  prepared  for  the  Makahiki  god),  was  made  ready  before- 
hand, and  when  the  god  arrived  at  the  door  of  the  alii's  house, 
the  kahunas  from  within  the  house,  having  welcomed  the  god 
with  an  aloha,  uttered  the  following  invocation : 

41.  Welcome  now  to  you,  O  Lono!     (E  well  ia  oe  Loiw,  ea!) 
Then  the  kahuna  and  the  people  following  the  idol  called  out, 
Nauane,  nauane,  moving  on,  moving  on.  Again  the  kahunas  from 
within  the  house  called  out,  Welcome  to  you,  O  Lono!  and  the 
people  with  the  idol  answered,  moving  on,  moving  on  (Nauane, 
nauane,)     Thereupon  the  kahunas  from  within  the  house  called 
out,  This  way,  come  in!  (Hele  mai  a  komo,  hele  mai  a,  komo.) 


194 

42.  Then  the  carrier  of  the  idol  entered  the  house  with  the 
image,  and  after  a  prayer  by  the  kahuna,  the  alii  fed  the  carrier 
of  the  image  with  his  own  hands,  putting  the  food  into  the  man's 
mouth,  not  so  much  as  suffering  him  to  handle  it,  or  to  help  him- 
self in  the  least.     When  the  repast  was  over  the  idol  was  taken 
outside. 

43.  Then  the  female  chiefs  brought  a  malo,  and  after  a  prayer 
by  the  kahuna,  they  proceeded  to  gird  it  about  the  god.     This 
office  was  performed  only  by  the  female  chiefs  and  was  called 
Kai-olo-a. 

44.  By  this  time  the  god  had  reached  the  house  of  the  king, 
the  means  for  feeding  the  god  were  in  readiness,  and  the  king 
himself  was  sitting  in  the  mystic  rite  of  Lono  (e  noho  ana  ke  alii 
nui  i  ka  lid  o  Lono)  ;  and  when  the  feeding  ceremony  of  hanai- 
pu  had  been  performed  the  king  hung  about  the  neck  of. the 
idol  a  niho-palaoa.     This  was  a  ceremony  which  the  king  per- 
formed  every  year.     After  that  the  idol  continued  on  its  tour 
about  the  island. 

45.  That  evening  the  people  of  the  villages   and   from  the 
country  far  and  near  assembled  in  great  numbers  to  engage  in 
boxing  matches,  and  in  other  games  as  well,  which  were  con- 
ducted in  the  following  manner. 

46.  The  whole  multitude  stood  in  a  circle,  leaving  an  open 
space  in  the  centre  for  the  boxers,  while  chiefs  and  people  looked 
on. 

47.  As  soon  as  the  tumult  had  been  quieted  and  order  estab- 
lished in  the  assembly,  a  number  of  people  on  one  side  stood 
forth  and  began  a  reviling  recitative:     "Oh  you  sick  one,  you'd 
better  lie  abed  in  the  time  of  Makalii  (the  cold  season).    You'll 
be  worsted  and  thrown  by  the  veriest  novice  in  wrestling,  and  be 
seized  per  lapides,11  you  bag  of  guts  you." 

48.  Then  the  people  of  the  other  side  came   forward   and, 
standing  in  the  midst  of  the  assmebly,  reviled  the  first  party. 
Thereupon  the  two  champions  proceeded  to  batter  each  other; 
and  whenever  either  one  was  knocked  down  by  the  other,  the 
whole  multitude  set  up  a  great  shout. 

49.  This  performance   was  a   senseless   sport,    resulting     in 


195 

wounds   and   flowing  of  blood.      Some   struggled   and   fought, 
and  some  were  killed. 

50.  The  next  day,  Koloa-kulua  (25th),  was  devoted  to  box- 
ing, holua  sledding,    rolling    the    tnaika    stone,    running    races 
(kukini),  sliding  javelins  (pahee),1*  the  nod** — or  puhenehene — 
and  many  other  games,  including  hula  dancing. 

51.  These  sports  were  continued  the  next   day,   which  was 
Kaloa-pau,  and  on  the  morning  of  the  following  day,  Kane,  the 
akua-poko,  reached  the  border  of  the  district,  traveling  to  the 
left,  and  turning  back,  arrived  home  that  evening.    The  akna-loa 
kept  on  his  way  about  the  island  with  the  god  of  sport  (akua- 
paani.) 

52.  The  return  of  the  akua-pokolQ  was  through  the  bush  and 
wild  lands  above  the     travelled  road,     and     they     reacehd  the 
temple  sometime  that  evening.     Along  its  route  the  people  came 
trooping  after  the  idol,  gathering  pala  fern  and  making  back- 
loads  of  it.     It   is   said  that  on  the  night  of  Kane  the  people 
gathered  this  fern  from  the  woods  as  a  sign  that  the  tabu  was- 
taken  from  the  cultivated  fields. 

53.  The   keepers  of  the  god  Kane,   whether  commoners  or 
chiefs,  made  bundles  of  luau  that  same  night,  and  having  roasted! 
them  on  embers,   stuck  them  up  on  the  sides  of  their  houses, 
after  which  their  farms  were  relieved  from  tabu,  and  they  got 
food  from  them. 

54.  The  kahus  of  Lono  also  did  the  same  thing  on  the  night 
Lono  (28th),  after  which  their  farms  dlso  were  freed  from  tabu 
and  they  might  take  food  from  them.     Likewise  the  kahus  of 
the  god  Kanaloa  did  the  same  thing  on  the  night  of  Maitli  (29th). 
This  ceremony  was  called  o-luau,  and  after  its  performance  the 
tabu  was  removed  from  the  cultivated  fields,  so  that  the  people 
might  farm  them.    But  this  release  from  tabu  applied  only  to  the 
common  people;  the  king  and  chiefs  practiced  a  different  cere- 
mony. 

55.  With  the  aliis  the  practice  was  as  follows:    On  the  return 
of  the  akua-poko,  which  was  on  the  day  Kane  (27th),  pala  fern 
was  gathered ;  and  that  night  the  bonfire  of  PueaP®  was  lighted — 
Puea  was  the  name  of  an  idol  deity — and  if  the  weather  was  fair 
and  it  did  not  rain  that  night,  the  night  of  Puea,  it  was  an  omen 
of  prosperity  to  the  land.     In  that  case,  on  the  following  morning: 


196 

•On  the  day  Lono  (28th),  a  canoe  was  sent  out  on  a  fishing 
excursion ;  and  on  its  return,  all  the  male  chiefs  and  the  men  ate 
'of  the  fresh  fish  that  had  been  caught;  but  not  the  women. 
"On  that  day  also  the  bandages,  which  had  covered  the  eyes  of 
Ihe  high-priest  were  removed. 

56.  On  the  morning  of  Mauli  (29th)  the  people  again  went 
after  pala-fern,  and  at  night  the  fire  of  Puea  was  again  lighted. 
'On  the  morning  of  the  next  day,  Muku,  the  last  of  the  month, 
the  fishing  canoe  again  put  to  sea.     The  same  thing  was  repeated 
on  the  following  day,  Hilo,  which  was  the  first  of  the  month, 
the  new  month  Makalii,  and  that  night  the  fires  of  Puea  were 
again  lighted,  and  the  following  morning  the  fishing-canoe  again 
put  to  sea. 

57.  The  same  programme  was  followed  the   next  day,   and 
the  next,  and  the  day  following  that,  until  the  four  Ku   (3rd, 
4th,  5th  and  6th),  as  well  as  the  four   days  of  the   O/^-tabu, 
(7th,  8th,  Qth,  and  loth)  were  accomplished.     On  each  of  these 
days  a  fresh  supply  of  pala-fern  was  gathered ;  each  night  the 
signal  fires   of   Puea  burned,   and   on   each   following  morning 
the  fishing  canoe  put  forth  to  get  a  fresh  supply  of  fish.     This 
was  also  done  on  Huna   (nth);  and  that  day  the  queen  and 
all   the   women   ate   of    the   fresh   fish    from   the   ocean.      This 
observance  was  termed  Kala-hua.21 

58.  On  the  morning  of  Mohalu  (i2th),  the  tabu  set  in  again 
and  continued  through  the  days  Hua,  Akua,  and  Ploku,  during 
which  period  no  canoe  was  allowed  to  go  afishing.  On  the  follow- 
ing day,   Mahealani,  the  Makahiki  god  returned   from  making 
the  circuit  of  the  island. 

59.  On  that  day  the  king  for  the  first  time  again  bathed  in 
the  ocean.     It  was  on  the  same  evening  that  the  Makahiki  god 
was  brought  back  to  the  hiakini.22 

60.  That  same  evening  the  king  sailed  forth  in  a  canoe  ac- 
tcompanied  by  his  retinue  and  his  soldiery,  to  meet  the  Makahiki 
god  on  his  return  from  his  tour,  a  ceremony  which  was  called 
ka-lii 2S 

61.  When  the  king  came  to  where  the  Makahiki  god  was, 
behold  there   was   a  large  body   of  men,   with   spears   in  their 

•-hands,  drawn  up  at  the  landing  as  if  to  oppose  him. 


197 

62.  The  king  was  accompanied   on   this   expedition   by   one 
of   his   own   men   who   was  an   expert   in   warding  off   spears. 
This  man  went  forward  in  advance  of  the  king.  And  as  the  king 
jumped  ashore,  one  of  the  men  forming  the  company  about  the 
Makahiki   god  came  on  the  run   to  meet  him,  holding  in  his 
hands  two  spears  bound  at  their  points  with  white  cloth  called 
oloa. 

63.  One  of  these  he  hurled  at  the  king  and  it  was  warded 
off  by  the  one  who  went  in  advance.    The  second  spear  was  not 
thrown,  the  man  merely  touched  the  king  with  it. 

64.  That  same  afternoon  they  had  a  sham-fight  with  spears, 
which  •  was  termed  a  Kane-kupua.     After  that     the  king    went 
into  the  temple  of   Waiea?*  to  pay  his  respects  to  the  Maka- 
hiki god  Lono-makua,  as  well  as  to  the  akua-poko. 

65.  When  the  king  came  into  the  presence  of  these  gods  he 
offered  a  pig  as  a  sacrifice.     It  was  put  upon  the  lele  before  the 
idols,  and  then  the  king  went  home  for  the  night. 

The  next  day  was  kulu  (i/th),  and  that  evening  a  temporary 
booth,  called  a  hale  kainala,  of  lama,  wood,  was  put  up  for 
Kahoalii ?^  directly  in  front  of  the  temple,  Waiea,  and  in  it 
Kahoalii  spent  the  night.  This  hut  was  called  the  net-house  of 
Kahoalii  (ka  hale  koko  o  Kahoalii), 

66.  That  same  night  a  very  fat  pig,  called  a  puaa  hea,  was 
put   into  the  oven  along  with  preparations  of  cocoanut,   called 
kulolo,  and  at  daybreak,  when  the  process  of  cooking  was  com- 
plete, all  the  people  feasted  on  it;  and  if  any  portion  was  left 
over,  it  was  carefully  disposed  of.     This  was  on  the  morning 
of  Laau-kukahi,  and  that  same  day  the  following  work  was  done : 

67.  Namely,  the  entire   dismantling  of  the   Makahiki   idols, 
leaving  nothing  but  the  bare  images;  after  which  they  and  all 
their   appurtenances   were   bundled   up    and    deposited    in    the 
luakini.    The  men  who  carried  the  idols  were  then  fed,  and  the 
kahunas  closed  the  services  of  the  day  with  prayer. 

68.  A  net  with  large  meshes  was  then  made,  which,  being 
lifted  by  four  men  supporting  it  at  the  four  corners,  was  filled 
with  all  kinds  of  food,  such  as  taro,  potatoes,  bread-fruit,  bana- 
nas, CGcoanuts,  and  pork,  after  which  the  priests  stood  forth  to 
pray. 


I98 

69.  When  the  kahuna  in  his  prayer  uttered  the  word  hapai, 
(lift)    the  men  lifted  the  net  and  shook  it  back  and  forth,  to 
make  the  food  drop  through  the  meshes,  such  being  the  purpose 
of  the  ceremony.    This  was  called  the  net  of  Maoloha.2*    If  the 
food  did  not  drop  froni  the  net,  the  kahuna  declared  there  would 
be  a  famine  in  the  land;  but  if  it  all  fell  out  he  predicted  that 
the  season  would  be  fruitful. 

70.  A  structure  of  basket-work,  called  the  zvaa-auhau27  was 
then   made,   which    was   said  to   represent  the  canoe   in   which 
Lono  returned  to  Tahiti. 

The  same  day  also  a  canoe  of  unpainted  wood,  called  a  waa 
kea,  was  put  to  sea  and  coursed  back  and  forth.  After  that  the 
restrictions  of  the  Makahiki  were  entirely  removed  and  every 
one  engaged  in  fishing,  farming,  or  any  other  work. 

71.  On  that  same  day  orders  were  given  that  the  timber  for 
a  new  heiau,  called  a  kukoae28  should  be  collected  with  all  haste. 

The  next  day  was  Laau-kulua,  and  on  the  evening  of  the 
following  day,  Laau-pau,  the  2oth,  the  king  announced  the  tabu 
of  Kalo-ka-maka-niaka,  which  was  the  name  of  the  prayer  or 
service.  This  pule,  or  service,  continued  until  Kaloa-kulua,  the 
25th,  when  it  came  to  an  end,  was  noa. 

72.  On  the  morning  of  Kaloa-pau,  26th,  the  king  performed 
the  ceremony  of  purification.     He  had  built  for  himself  a  little 
booth,  called  a  hale-puu-puu-one29  performing  its  ceremony  of 
consecration  and  ending  it  that  day;  then  another  small  house, 
or  booth,  called  oeoe;30  then  a  booth  covered  with  pohue  vine; 
then  one  called  palima;31  and  last  of  all  a  heiau  called  kukoa'e- 
ahmvai.32     Each  of  these  was  consecrated  with  prayer  and  de- 
•clared  noa  on  that  same  day  by  the  king,  in  order  to  purify 
himself  from  the  pleasures,   in   which  he  had  indulged,  before 
he  resumed  his  religious  observances. 

73.  On  the  morning  of  the  next  day,  which  was  Kane  (27th), 
the  king  declared  the  tabu  of  the  heiau  he  had  built,  which  was 
of  the  kind  called  kukoa'e,  because  it  was  the  place  in  which 
he  was  to  cleanse  himself  from  all  impurities,  haumia,  and  in 
which  he  was  to  eat  pork.     This  heiau  was  accordingly  called 
3.  kukoa'e  in  which  to  eat  pork,  because  in  it  the  king  resumed 
the  use  of  that  meat. 


199 

74-  During  the  tabu  period  of  Ku,  in  the  month  of  Kaelo, 
people  went  their  own  ways  and  did  as  they  pleased;  prayers 
were  not  offered.  During  the  tabu  period  of  Hua  in  Kaelo  the 
people  again  had  to  make  a  hookupu  for  the  king.  It  was  but 
a  small  levy,  however,  and  was  called  the  heap  of  Kuapola. 
(Ka  pu'u  o  Kuapola.) 

75.  It  was  in  this  same  tabu-period  that  Kahoalii33  plucked 
out  and  ate  an  eye  from  the  fish  aku?*  together  with  an  eye 
from  the  body  of  the  man  who  had  been  sacrificed.    After  this 
the  tabu  was  removed  from  the  aku  and  it  might  be  eaten ;  then 
the  opelu  in  turn  became  tabu,  and  could  be  eaten  only  on  pain 
of  death. 

76.  During  this  same  tabu  or  pule  the  king  and  the  high 
priest  slept  in  their  own  houses.      (They  had  been  sleeping  in 
the  heiau.)     On  the  last  day  of  the  tabu-period  the  king  and 
kahuna-nui,  accompanied  by  the  man  who  beat  the  drum,  went 
and  regaled  themselves  on  pork.     The  service    at  this  time  was 
performed  by  a  distinct  set  of  priests.    When  these  services  were 
over  the  period  of   Makahiki  and  its  observances  were  ended, 
this  being  its  fourth  month.     Now  began  the  new  year.35 

77.  In  the  tabu-period  of  Ku  of  the  month  Kaulua,  the  king, 
chiefs,  and  all  the  people  took  up  again  their  ordinary  religious 
observances,  because  religion,  i.  e.  haipule,™  has  from  the  very 
beginning  of  Hawaiian  history  been  a  matter  of  the  greatest 
concern. 

78.  In  the  tabu-period  Ku,  of  the  month  Kaulua,  or  it  might 
be  of  the  month  Nana,  the  king  would  make  a  heiau  of  the 
kind  called  a  heiau-loulu,  or  it  might  be,  he  would  put  up  one 
of  the  kind  called  a  ma'o.     He  might  prefer  an  ordinary  luakini; 
or,  he  might  see  fit  to  order  the  building  of  a  temple  to  pro- 
pitiate the  gods  for  abundant  harvets,  that  would  be  a  luakini 
houululu  ai;  or  he  might  order  the  building  of  a  war-temple, 
a  luakini  kaua.37    It  was  a  matter  which  lay  with  the  king. 

NOTES    TO    CHAPTER    XXXVI. 

(i)  The  word  Makahiki  means  a  year  of  twelve  months.  In  ad- 
dition to  this  it  was  used  to  designate  the  festival-period  which  it  is  the 
purpose  of  this  chapter  to  describe. 


200 

In  order  to  understand  the  matters  treated  of  in  this  chapter  it  is  nec- 
essary to  consider  the  calendar  and  the  divisions  of  the  year  in  use  among 
the  Hawaiians. 

The  Hawaiian  year  had  in  it  three  hundred  and  sixty  days,  and  was 
divided  into  twelve  months,  or  moons,  mahina,  of  nominally  thirty  days 
each.  The  mahina  was  supposed  to  begin  on  the  first  appearance  of  the 
new  moon  in  the  west,  which  day,  or  night  rather,  was  named  Hilo,  a 
filament  or  twist. 

It  should  be  noted  that  apparently  in  order  to  piece  out  the  twenty- 
nine  and  a  half  days  of  the  lunar  month  into  the  thirty  days  of  the 
Hawaiian  calendar  month,  either  the  first  day  Hilo,  or  the  thirtieth,  Muku, 
must,  as  it  would  seem,  have  been  counted  in  alternate  months. 

In  each  month  there  were  four  fa&w-periods,  called  kapus,  also  called 
pules  (by  David  Malo),  which  were  named  the  ist  Ku,  2nd  Hua,  3rd 
Kanaloa  or  Kaloa,  and  the  4th  Kane.  The  first  three  of  these  came  at 
intervals  of  ten  days;  that  of  Ku  on  the  3rd,  4th  and  5tTi;  tfiat  of  Hua 
on  the  I3th  and  I4th;  that  of  Kanaloa  on  the  24th 'and  25th.  The  kapu- 
Kane  was  appointed  irregularly  on  the  2jth  and  28th.  The  general  dispo- 
sition and  arrangement  as  to  time  of  these  sacred  periods  points  to  and 
argues  strongly  in  favor  of  a  decimal  scale  and  a  division  of  time  into 
periods  of  ten  days,  anahulus,  three  of  which  constituted  a  mahina.  The 
word  anahulu  (ten  days)  is  of  frequent  occurrence  in  the  old  meles,  pules 
and  haaos.  See  Chap.  XII, 

The  names  of  the  days  in  the  month  differed  somewhat  on  the  different 
islands.  The  following  table  is  based  on  the  authority  si  W.  D.  Alexan- 
der, who  differs  slightly  from  David  Malo,  as  will  be  seen  in  the  table : 


Kapu-Ku 


1. 

2. 

ji 

<    5. 

6. 
7. 
8. 
9. 
10. 

11. 

12. 
(13. 

a4. 

15. 

Hilo.        )                                          16. 
Hoaka.    }  KapuKu,                      17. 
Ku-kahi.)  D.  Malo.                        18. 
Ku-lua,                                              19. 
Ku-kolu.                                           20. 
Ku-pau.                                           21. 
Ole-ku-kahi.                                     22. 
Ole-ku-lua-                                      23. 
Ole-ku-kolu.          Kapu-Kaloa    (24. 
Ole-ku-pau,  for       or  Kanaloa  /25 
Ole-pau.    D.  M.)                              26. 
Huna.                                   Kapu)  27. 
MohaluJ  Kapu  Hua        Kane}  28. 
Hua.        \  in  D.  Malo.                     29. 
Akua.                                                 30. 
Hoku.    (Hoku- 
palemo,  or  Hoku-ili.  ) 

Mahealani. 
Kulu,  or  Kulua,  in  D.  Malo. 
Laau-ku-kahi. 
Laau-ku-lua. 
Laau-pau. 
Ole-ku-kahi. 
Ole-ku-lua. 
Ole-pau                   )  Kapu  Kaloa. 
Kaloa-ku-kahi       \      in  D.  Malo, 
Kaloa  -k'u-lua. 
Koloa-pau. 
Kane. 
Lono. 
Mauli. 
Muku. 

Kapu  Hua 


(2)  Ka  niu  a  ke'lii  nui.     I  am  informed  that  this  was  a  carved  cocoa- 
nut  dish  of  rare  workmanship,  highly  polished,  which  contained  a  num- 
ber of  choice  things. 

(3)  Sect.  23.    Pala  fern,    (Marat tia  alata.}     This  was  obtained  from 
the  butt-end  of  the  leaf-stalk,  at  its  attachment  to  the  stem.     It  was  much 
eaten  in  times  of  famine.  The  extent  to  which  the  Maoris  of  New  Zea- 
land depended  upon  the  fern  as  a  means  of  sustenance  suggests  the  ques- 
tion whether  there  is  not  a  reminiscence  of  that  fact  in  the  mystical  and 


201 

religious  use  to  which  the  fern  is  evidently  put  in  this  ceremony,  as  well 
as  in  other  ceremonies  to  be  described  later. 

(4)  Sect.  24.  The  Makahiki  idol.  The  accompanying  sketch  is  a  rep- 
resentation of  the  Akua  loa,  Akua  makahiki,  or  Lono  makua,  as  the  Ma- 
kahiki god  was  called.  The  figure  follows  the  descriptions  given  by  ex- 
perts in  Hawaiian  antiquities  and  tallies  witli  that  given  by  David  Malo. 


The  resemblance  of  the  fo/>a-banner  to  the  sail  of  a  ship,  remarked  by 
Malo  in  Sect.  25,  is  evident. 

(5)  "  Sect.  23.  The  kaupu  was  a  sea-bird.  It  was  spoken  of  as  kaupu 
auhai  ale.  It  was  the  gannet  or  solan  goose. 


202 

(6)  Sect.  21  and  25.    Ku-i-ke-paa :  t'o  halt,  to  stand  still.    The  applica- 
tion of  the  word  to  this  use  is  due  to  the  fact  that  in  going  after  the 
tree  from  which  to  make  the  akua  loa,  when  the  procession,  at?  the  head 
of  which  was  the  high  priest,  bearing  a  feather-idol,  came  to  where  the 
tree  was  growing,   the  priest   halted,   and,   planting  the   staff  that   bore 
the  idol  in  the  ground,  gave  the  order  Ku  i  ke  paa,  and  the  whole  company 
came  to  a  standstill.     During  the  felling  of  the  free  and  the  carving  of 
it  to  make  the  idol,  the  feather-god  was  always  present,  the  staff  that 
supported  it'  being  planted  in  the  ground. 

(7)  Sect.  26.     Akua  paani:  there  are  said  to  have  been  two  of  these, 
consisting  of  spears,  the  heads  of  which  were  surrounded  with  a  sort  of 
basket-work  intertwined  and  decorated  with  lets  and  streamers  of  white 
and  yellow  tapa.     It  is  said  that  the  games  of  the  festival  were  directed 
by  gestures  made  with  these  poles. 

(8)  Sect.  27.     The  Hawaiians  of  the  present  day  have  a  sport  which 
both  sexes  engage  in  while  bathing  together  in  the  water.     It  is  called 
hiuwai,  and  consists  of  dashing  water  at  and  splashing  each  other. 

(8^)  Sect.  28.  According  to  Kamakau  of  Kaawaloa,  during  these  four 
days  all  things  were  kapu  t'o  Lono-nui-akea,  land  and  sea  and  sky. — W. 
D.  A. 

(9)  Sect.  33.     Alia,  meaning  to  wait,  hold  on. 

(TO)  Sect.  36.  Ou  kino — In  archaic  Hawaiian  the  form  of  the  singu- 
lar number  is  often  used  in  place  of  the  plural,  as  in  the  present  instance. 
David  Malo  himself  shows  a  fondness  for  the  use  of  the  singular  form 
of  nouns  when  tlie  plural  evidently  is  meant. 

Mr.  S.  Percy  Smith  informs  me  that  ou  kino,  which  in  Maori  would  be 
ou  tino,  is  a  plural  form,  ou  being  the  plural  form  of  the  second  personal 
adjective.  Thus  in  Maori  tou  whare  is  thy  house,  ou  whare  is  your 
houses.  This  argues  in  favor  of  the  view  that  the  form  ou  in  the  passage 
is  a  survival  from  the  old  Maori. 

(n)  Lines  5,  6  and  7. — Uliuli,  Melemele  and  Omaokuululu  are  said  to 
be  t"he  names  of  places  in  Puna,  Hawaii ;  but  as  used  here  they  stand 
for  mystical  places  in  the  far  off  Kukulu  o  Kahiki. 

Mele-melc :  Of  these  names  Mere-mere  is  known  to  Maoris  and  is  con- 
nected with  very  ancient  myths,  located,  say,  in  Malaysia,  or  India. 

The  above  I  have  from  S.  Percy  Smith  of  New  Plymouth,  N.  Z. 

(12)  Line  13. — E  ku  i  ka  malo  a  hiu.     These  words  are  addressed  to 
the  people.     The  religious  services  of  the  Hawaiians  were  to  a  large  ex- 
t'ent  responsive,  being  heartily  entered  into  by  the  people,  as  instanced  in 
the  service  here  described. 

There  are  difficulties  in  the  translation  of  this  line.  A  malo  bifurcated 
at  its  end  was  called,  it  is  said,  he  malo  a  hiu;  such  a  malo  belonged  to 
a  kahuna. 

(13)  Sect.  41.     Wcli,  or  welina,  as  more  often  found  in  modern  Ha- 
waiian, is  a  form  of  greeting  of  earlier  usage  than  the  present?  aloha. 

(14)  The  invitation  to  enter  and  have  food  is  eminently  Hawaiian.     In 
a  mele  o  Hiiaka  occur  the  following  verses: 


203 

E  kipa  maloko  e  hanai  ai, 
A  hewa  ae  ka  waha. 
A  eia  ka  uku,    ka  leo. 

Come  in  and  have  food, 
And  loosen  the  tongue. 
And  the  pay, — your  voice. 

(15)  Sect.  43.     Kaioloa,  said  to  be  a  choice  kind  of  malo  made  from 
wauke. 

(16)  Sect.  47.     The  epithets  which  the  champions  and  their  partisans 
hurl  at  each  other.    I  venture  to  give,  as  a  sample  of  heathen  billingsgate, 
in  spite  of  their  coarseness.  E  mai  nui,  moe  wale  i  ka  zua  o  ka  Makalii! 
Moe  ae  oe  ia  ka  ai  kauai,  huki'a  ka  pauaka  ko  meamea,  e  he  mai  nui  e! 

(17)  Sect.  47.    Per  lapidcs:     This  was  a  favorit'e  hold  with  the  con- 
testants in  the  savage  game  of  lua,  one  by  means  of  which  they  sought 
to  take  the  life  out  of  a  man  and  make  him  cry  "mercy."    The  Hawaiians 
as  a  rule  had  no  sense  of  fairness.    No  blow  was  foul,  no  advantage  unfair 
in  their  eyes. 

(18)  Sect.    50.     This   is   but   an  imperfect'  list  of  the  games   played. 
Pahc'e  was  played  with  short,  blunt  darts  of  wood,  or  even  with  sugar- 
cane tops,  which  were  darted  along  the  ground. 

Noa  was  the  name  given  the  pebble  with  which  the  celebrated  game  of 
puhenehene  was  played.  It  was  held  in  the  hand  of  the  player  who  in  the 
view  of  the  other  side  and  of  the  spectators  that  were  assembled  passed 
his  hand  successively  under  the  different  bundles  of  tapa,  five  in  number, 
that  were  ranged  in  front  of  him,  hiding  it  under  one  of  them.  It  was  for 
the  other  side  t'o  guess  correctly  the  bundle  under  which  the  noa  was 
hidden,  failing  to  do  which,  they  must  pay  the  forfeit.  It  was  of  course  a 
bett'ing  game,  like  all  Hawaiian  sports.  The  forfeits  of  puhenehene  were 
often  of  an  immoral  nature.  (For  further  account  of  the  games  see  Chap. 
XL1,  p.  220-240.) 

(19)  Sect.  52.    Akua  poko.     Among  the  unnamed  idols  I  have  met 
with  is  one  which  I  believe  to  be  the  akua  poko.    This  is  a  staff  of  kauila, 
having  a  small  figure  in  the  form  of  a  man  arrayed  with  the  mahi-ole, 
feather  helmet.    The  lower  end  of  the  staff  is  sharpened,  as  if  for  thrusting 
into  the  ground.     About  midway  of  the  staff  is  an  opening  with  a  head  in 
relief  adorning  each  aspect  of  the  fenestra.    The  length  of  the  staff  is  about 
three  feet  four  inches. 

(20)  Sect.  55.     Puea.     These  bonfires   of   Puea   were   lighted   on   an 
eminence,  so  as  to  be  visible  to  all  the  fishermen  far  and  near  along  the 
coast.     They  were  beacons,  and  guided  their  actions.     If  the  night  was 
rainy,  it  was  accepted  as  an  inauspicious  omen,  and  the  fires  were  alllowed 
to  go  out  as  a  signal  that  no  fishing  canoe  was  to  put  to  sea;  but  if  the 
weather  was  fair,  the  fires  were  kept  burning  brightly,  and  at  day-break 
the  canoes  were  to  be  seen  at  their  fishing  grounds. 


204 

(21 )  Sect.  57.    Kala-hua,  the  removal  of  tabu  from  the  fruits — of  the 
sea  apparently,  as  well  as  of  the  land. 

(22)  Sect.  59.     Lua-kini — A  heiau  of  the  highest  class,  a  war-temple, 
in  which  human  sacrifices  were  offered;  named  from  a  pit,  lua,  and  kini, 
many ;  into  which  the  mouldering  remains  were  finally  cast. 

(23)  Sect.  60.    Ka-'lii. — This  might  be  interpreted,  doing  the  king-act, 
or  acting  the  king.    It'  is  said  that  Kamehameha  I,  disdaining  the  assistance 
of  another,  as  he  jumped  ashore  caught  the  first  spear  in  his  hands,  and 
with  it  warded  off  the  others  that  were  hurled  at  him  in  quick  succession. 

(24)  Sect.  64.     The  luakini  of  Waiea  was  unique.     It  was,  I  am  in- 
formed, the  abode  of  the  akua  Makahiki,  Lono-makua,  the  akua  poko,  the 
akua  paani,  and  of  no  other  gods.     On  Hawaii  this  temple  was  located  in 
Puna,  on  Maui  at  Kipahulu,  on  Molokai  at  Kaunakakai,  on  Kauai  at'  Maka- 
weli. 

(25)  Sect.  65.     Kahoalii  was  a  mythical  hero  who,  according  to  one 
tradition,    occupied    the    subterranean    regions    through    which    the    sun 
travelled  at  night  during  its  passage  from  West  to  East.     (See  the  story 
of  Maui).     He  is  represented  as  having  a  very  dark  complexion,   and 
stripes  or  patches  of  whit'e  skin,  perhaps  painted,  on  the  inside  of  his 
thighs.     He  was  personated  by  a  man   entirely   naked.     "Nudity  is  the 
sacred  garb  of  deity."     (Lady  Beaulieu.) 

(26)  Sect.  69.     Koko  a  Maoloha,  the  net  of  Maoloha.    The  expression 
is  used  Ke  koko  a  Maoloha  i  ka  lani.    Tradition  says  that  the  first  appear- 
ance of  the  koko  of  Maoloha  was  in  a  time  of  famine,  when  Waia.  was 
king  on  Hawaii.       In  view  of  the  famine  that  distressed  the  land,  Waia, 
who  was  a  kupua,  possessed  of  superhuman  powers,  let  down  from  heaven 
a  net  whose  four  corners  pointed  to  the  North,  South,  East  and  West,  and 
which  was  filled  with  all  sorts  of  food,  animal  and  vegetable.     This  done 
he  shook  the  net  and  the  food  was  scattered  over  the  land  for  the  benefit 
of  the  starving  people. 

(27)  Sect.  70.     Waa  auhau.    This  was  a  wicker-work  crate,  or  basket, 
made  out  of  peeled  wauke  sticks,  which  having  been  filled  with  all  kinds 
of  food,  was  lashed  between  the  two  iakos,  or  cross-beams  that  belong  to 
the  out-rigger  of  a  canoe,  and  being  taken  out  to  sea,  was  cast  off  and 
allowed  to  drift  away.    It  was  also  called  ka  waa  o  l.ono,  Lono's  canoe. 

Waa'  Auhau,  or  Waa  o  Lono. 


Apropos  of  the  net  of  Maoloha  (Sect.  69)  at  the  time  the  net  filled  with 
food  was  lifted  and  shaken,  the  following  responsive  service,  called  ka 
Pule  koko,  the  prayer  of  the  net,  was  celebrated. 


205 

The  net  is  lifted  and  the  kahuna  opens  the  service  saying — 

1.  E  uliuli  kai,  e  Uli  ke  akua  el 

2.  E  uli  kai  hakoko! 

3.  Koko  lani  e  Uli! 

4.  Uli  lau  ka  ai  a  ke  akua. 

5.  Piha  lani  koko;  e  lu — / 

Then  the  people  respond — 

6.  E  lu  ka  ai  a  ke  akua! 

7.  E  lu  ka  lani! 

8.  He  kau  ai  keia. 

9.  E  lu  ka  homia! 

10.  Pie  kau  ai  keia. 

11.  Ola  ka  aina! 

12.  Ola  ia  Kane, 

13.  Kane  ke  akua  ola. 

14.  Ola  ia  Kanaloa! 

15.  Ke  akua  kupueu. 

16.  Ola  na  kanaka! 

17.  Kane  i  ka  wai  ola,  e  ola! 

1 8.  Ola  ke  alii  Makahiki! 

19.  Amama,  ua  noa. 
Kahuna — Noa  ia  waif 

People — Noa  ia  Kane. 

1.  Oh  deep-blue  sea,  Oh  god  Uli ! 

2.  Oh  blue  of  the  wild,  tossing  sea! 

3.  Net'  of  heaven,  oh  Uli. 

4.  Green  are  the  leaves  of  God's  harvest  fields. 

5.  The  net  fills  the  heavens— Shake  it ! 

Then  the  people  respond — 

6.  Shake  down  the  god's  food ! 

7.  Scatter  it  oh  heaven ! 

8.  A  season  of  plenty  this. 

9.  Earth  yield  thy  plenty! 

10.  This  is  a  season  of  food. 

11.  Life  to  the  land! 

12.  Life  from  Kane, 

13.  Kane  the  god  of  life. 

14.  Life  from  Kanaloa  ! 

15.  The  wonder-working  god. 
1 6.    Life  to  the  people ! 

17.  Hail  Kane  of  the  water  of  life !    Hail ! 

18.  Life  to  the  king  of  the  Makahiki ! 

19.  Amama.     It  is  free. 
Kahuna — Free  through  whom? 

People— Free  through  Kane. 


206 

Then  the  kahunas  stand  up  holding  t'heir  hands  aloft,  and  the  people  ex- 
claim:  "Ua  noa.  Ua  noa.  Ua  noa."  At  the  same  time  holding  up  the 
left  hand,  and  at  the  utterance  of  each  sent'ence,  striking  with  the  right 
hand  under  the  left  arm-pit. 

When  the  kahuna  utters  the  words  "E  lu" — in  the  5th  line — those  who- 
are  lifting  the  net  shake  it  and  make  its  contents  fall  to  the  ground. 

(28)  Sect'.  71.     The  Ku-kca'e  was  a  temple  for  purification.    The  mean- 
ing of  the  word  seems  to  have  reference  to  a  standing  apart,  by  itself. 
For  an  anahulu,  ten  days,  the  king  must  not  enter  into  any  other  heiau. 

(29)  Sect.  72.     The  hale  puu-puu-one  was  a  round  thatched  hut*  of 
such  a  shape  as  a  pile  of  sand  would  naturally  assume  when  heaped  up 
into  a  mound.     Hence  its  name.     It  was  for  the  use  of  the  kahuna  only. 
No  one  might  partake  of  food,  or  allow  himself  to  sleep  while  in  the 
place.     The  entrance  of  a  woman  would  have  been  an  unspeakable  defile- 
ment, punishable  with  death.     One  of  the  ceremonies  performed  in  this 
sort  of  a  heiau  was  the  purification  of  the  king  or  a  chief,  in  case  he  had 
perhaps  been  defiled  by  the  touch  of  a  corpse,  or  other  impurity. 

(33)  Sect.  75.     Ka-hoa-lii — literally  the  peer  of  the  king;  personated, 
before  stated,   by  a  man  entirely  naked.     This  man  was  for  the  time  a 
god  in  the  eyes  of  the  people  and  therefore  of  course  peer  of  the  king. 

(34)  Sect.  75.     The  aku  and  the  opelu  are  said  to  have  come  with  Paao 
from  Samoa  centuries  before  the  white  man  came,  and  from  that  time  to- 
have  been  regarded  with  superstitious  favor. 

(35)  Sect.  76.     Ka  makahiki  hou.    I  believe  the  meaning  of  this  state- 
ment to  be  that  the  Hawaiian  new  year  began  with  the  month  Ka-ulua, 
pretty  nearly  corresponding  with  our  February,  and  not  with  Makalii. 

(35/^)  Sect.  77.  Kamakau  of  Kaawaloa  makes  the  following  state- 
ment :  "These  are  the  names  of  the  five  war  months,  viz :  Kaelo,  Kaulua, 
Nana,  Welo  and  Ikiiki,"  i.  e.,  approximately  from  the  first  of  January  to 
the  end  of  May. 

Again  he  says:  "These  are  the  names  of  the  months  in  which  there 
could  be  no  war,  seven  in  number  viz :  Kaaona,  Hinaiaeleele,  Hilinaehu, 
Hilinama,  Ikuwa,  Welehu  and  Makalii,  filling  out  the  remainder  of  the 
year.  W.  D.  A. 

(36)  Sect.  77.     Hai-pule.     The  repeating  of  prayers.     The  same  word 
continues  to  be  in  use  today  to  mean  religious  devotion,  prayer,  and  the 
external  rites  of  religion,  even  the  thing  itself. 

(37)  Sect.  78.     This  was  the  beginning  of  the  year,  the  time  also  when 
men  went  to  war,  if  so  disposed.     The  complexion  of  the  king's  purpose 
and  plan  for  the  year  on  which  he  had  entered,  was  to  be  seen  in  the 
manner  of  heiau  he  ordered  built ;  whether  a  war-temple,  whose  reeking 
sacrifices  were  as  significant  as  the  open  gates  of  the  Roman  Janus,  or  one 
of  the  peaceful  sort,  of  which  several  are  mentioned. 

The  heiau  loulu  was  a  temporary  structure  like  a  lanai  thatched  with 
leaves  of  the  loulu  palm.  It  was  mostly  open  at  the  sides,  but  a  part 
of  the  space,  that  at  the  top  and  bottom  of  the  sides,  was  filled  in  with  the 


207 

same  material,  the  broad  leaves  of  the  loulu.  The  roof  was  flat  and  was 
intended  only  to  shelter  from  the  rays  of  the  sun.  It  could  not  shed  the 
rain.  The  object  of  this  sort  of  heiau  was  to  propitiate  the  god  or  gods 
who  presided  over  fishing  that  the  people  might  have  plenty  of  food. 
There  was  of  course  great  need  of  fhis  when  for  four  months  the  pro- 
ductive industries  of  the  land  had  been  dried  up,  or  diverted  from  useful 
channels,  and  the  accumulated  bounty  of  field  and  ocean  had  been  lavished 
in  religious  offerings  and  feasting.  The  following  prayer  is  one  that  was 
used  at  such  times. 

1.  E  Kane  i  ke  an  hulihia, 

2.  Hulihia  i  ke  ale  ula. 

3.  /  ke  ale  lani, 

4.  /  ke  pu-ko'a, 

5.  I  ka  a'aka, 

6.  I  ke  ahua  o  Lonomuku, 

.  7.  Moku  ka  pawa  o  ka  po  e  Kane. 

8.  Eia  ka  alana  la,  e  Kane, 

g.  Pie  puaa,  he  moa  uakea. 

10.  E  ku  ka  i'a  mai  Ka-hiki  mai, 

11.  He  opclu,  ka  i'a  hele  pu  me  ka  la, 

12.  He  aku  koko  ia, 

13.  He  uwiuivi,  he  i'a  lana  kai, 

14.  He  aweoweo  ku  i  ke  kaheka. 

15.  E  Kane,  e  ku  ka  i'a, 
1 6.  E  ai  ka  maka-pehu. 

17.     E  ola  ka  aina. 

Amama.     Ua  noa. 

1.  O  Kane  of  the  time  of  overturning, 

2.  Overturn  the  bright  sea-waves. 

3.  The  high-arching  sea-waves, 

4.  The  coral  reefs, 

5.  The  bare  reefs, 

6.  The  cave-floors  of  Lono-muku. 

7.  Severed  is  the  milky  way  of  the  night,  Oh  Kane! 

8.  Here  is  an  offering,  Oh  Kane, 

9.  A  pig,  a  white  fowl. 

10.  Drive  hither  the  fish  from  Tahiti, 

n.  The  opelu,  fish  that  travels  with  the  sun, 

12.  The  aku  pulled  in  by  the  line, 

13.  The  uwiuwi  t'hat  swims  near  the  surface, 

14.  The  aweoweo  that  haunts  the  pools; 

15.  On  Kane  send  us  fish, 

16.  That  the  swollen-eyed  may  eat  it. 

17.  Life  to  the  land. 
Amen.     It  is  free. 


208 

It  was  a  kahuna  houluulu  i'a  who  performed  this  service,  the  prayer 
would  not  be  known  to  an  ordinary  kahuna.  The  feast'  was  then  par- 
taken of.  "Let  us  eat  this  feast,"  said  the  priest,  "and  the  bones  and 
remnants  we  will  bury  in  the  ground."  If  any  one,  man,  woman,  or  child, 
came  near  and  looked  in  upon  the  scene  of  the  feasting  he  must  come  in 
and  partake  with  them  of  the  feast  It  would  be  an  ill  omen  to  allow 
him  to  turn  away  empty.  A  dog,  however,  was  driven  away;  but  it  was 
a  good  omen  to  have  the  domestic  animals  frisking  about  and  uttering 
their  cries  within  hearing.  Jf  rain  fell  at  the  time  of  fhe  feast,  it  was  a 
good  omen.  When  all  were  seated  and  ready  to  eat,  the  kahuna  prayed 
as  follows: 

1.  E  Kane  i  ka  wai  ola, 

2.  E  ola  ia  makou  kau  mau  pulapula. 

3.  Eia  ka  mohai,  he  puaa, 

4.  He  moa  uakea,  he  niu, 

5.  Pie  uala,  he  kalo  mana. 

6.  E  mana  ia  oe  Kane, 

7.  E  houlu  i  ka  i'a, 

8.  /  ola  ka  maka-pehu  o  ka  aina. 

9.  E  komo,  e  ai, 

10.  Eia  ka  ihu  o  ka  puaa, 

11.  Ka  huelo  o  ka  puaa, 

12.  Ke  ake  niau  o  ka  puaa, 

13.  Ka  puu  o  ka  moa, 

14.  Ka  wai  o  ka  niu, 

15.  Ka  limu  koko, 

16.  Ke  kalo  mana  uakea. 

17.  Amama.     Ua  noa. 

1.  Oh  Kane  of  the  water  of  life! 

2.  Preserve  us,  thy  offspring. 

3.  Here  is  an  offering,  a  hog, 

4.  A  white  fowl,  cocoanuts. 

5.  Potatoes,  a  mana  t'aro, 

6.  The  power  is  thine,  Oh  Kane! 

7.  To  collect  for  us  the  fish, 

8.  And  relieve  the  gauntness  of  the  land. 

9.  Come  in  and  eat  of  the  feast. 

10.  Here  is  the  snout  of  the  pig; 

11.  The  tail  of  the  pig, 

12.  The  spleen  of  fhe  pig, 

13.  The  neck  of  the  fowl, 

14.  The  juice  of  the  cocoanut. 

15.  The  red  sea-moss, 

16.  The  white-leafed  mana  taro, 

17.  Amen.    It  is  free. 


209 

The  articles  composing  this  alana,  or  offering,  were  done  up  into  five 
parcels  and  distributed  about  the  posts  that  st'ood  at  the  four  corners  and 
in  the  centre  of  the  heiau.  If  in  the  next  anahulu,  ten  days,  an  abundant 
haul  of  fish  was  not  taken,  there  was  something  wrong  with  the  service 
and  it  must  be  repeated. 

PIciau  ma''o.  This  sort  of  heiau  was  a  temporary  structure  of  small  size 
for  the  use  of  the  aliis  only,  any  when  its  purpose  was  over,  it  was  taken 
clown.  It  was  a  slight  structure  covered  with  tapa  cloth  stained  with 
rna'o.  of  a  reddish  color. 

The  heiau  mao  might  also  be  used  to  perform  the  ho-uluulu-ai 
service,  in  which  prayer  to  propitiate  the  gods  of  heaven  and  induce  them 
to  send  abundant  harvests  of  food.  The  following  prayer  is  one  that  was 
used  on  such  occasions : 

1.  E  Kane  auloli  ka  honua! 

2.  Honu  ne'e  pu  ka  aina. 

3.  Ulu  nakaka,  kawahawaha  ka  honua, 

4.  Ulu  ka  ai  hapu'u,  e  Lono, 

5.  Ohi  nialoo,  kupukupu, 

6.  Ohi  aa  na  uala  o  na  pali, 

7.  Pali-ku  kawahawaha  ka  ua, 

8.  Ka  ua  haule  lani, 

g.  He  haule  lani  ka  uala. 

10.  He  aweu  kc  kalo, 

11.  He  lauloa  pili  kanawao. 

12.  O  wao-akua  ka  ai,  e  Kane! 

13.  E  Kane!    e  Lono!     na  akua  mahiai, 

14.  Ploola  i  ka  aina! 

15.  A  poho  ka  ai, 

1 6.  A  ulu  kupukupu, 

17.  A  ulu  lau  poo-ole; 

1 8.  A  o  ka  nui  ia  o  ka  ai 

19.  Au,  e  Kane  a  me  Lono.  Ki&S^-  / 

20.  Amama.     Ua  noa. 

1.  O  Kane,  transform  fhe  earth, 

2.  Let  the  earth  move  as  one  piece, 

3.  The  land  is  cracked  and  fissured, 

4.  The  edible  fern  yet  grows,  oh  Lono, 

5.  Let  kupukupu  cover  the  dry  land, 

6.  Gather  potatoes  as  stones  on  the  side-hills 

7.  The  rain  comes  like  the  side  of  a  pali, 

8.  The  rain  falling  from  heaven. 

9.  The  potato  also  falls  from  heaven. 
10.  The  wild  taro  is  the  only  taro  now, 


2IO 

ii.     The  taro  of  the  mountain  patches. 

The  only  food  is  that  of  the  wilds,  oh  Kane ! 

Oh,  Kane  and  Lono!     Gods  of  the  husbandmen, 

Give  life  t;o  the  land! 
15    Until  the  food  goes  to  waste. 

Until  it  sprouts  in  the  ground; 

Until  the  leaves  cover  the  land ; 

And  such  be  the  plenty 

Of  you,  O  Kane  and  Lono. 
20.    The  burden  is  lifted.    We  are  free. 

This  service  was  performed  in  the  open  air;  it  was  for  the'  public  weal. 
(Communicated  by  Polikapa  of  Auwai-o-limu,  Honolulu,  who  obtained  it 
from  Rev.  Kapohaku  of  Kula,  Maui,  who  was  a  missionary  to  Nuuhiwa.) 


CHAPTER  XXXVlI. 

CONCERNING  THE  LUAKINI. 

I.  It  was  a  great  undertaking  for  a  king  to  build  a  heiau 
of  the  sort  called  a  luakim,  to  be  accomplished  only  with  fatigue 
and  redness  of  the  eyes  from  long  and  wearisome  prayers  and 
ceremonies  on  his  part. 

.'  2.  There  were  two  rituals  which  the  king  in  his  eminent 
station  used  in  the  worship  of  the  gods ;  one  was  the  ritual  of 
Ku,  the  other  that  of  Lono.  The  Ku-ritual  was  very  strict 
(polea),  the  service  most  arduous  (ikaika).  The  priests  of  this 
rite  were  distinct  from  others  and  outranked  them.  They  were 
called  priests  of  the  order  of  Ku,  because  Ku  was  the  highest 
god  whom  the  king  worshipped  in  following  their  ritual.  They 
were  also  called  priests  of  the  order  of  Kanalu,  because  that 
was  the  name  of  their  first  priestly  ancestor.  These  two  names 
were  their  titles  of  highest  distinction. 

3.  The  Lono-ritual  was  milder,  the  service  more  comfortable. 
Its  priests  were,  however,  of  a  separate  order  and  of  an  inferior 
grade.     They  were  said  to  be  of  the  order  of  Lono  (tnoo-Lono), 
because  Lono  was  the  chief  object  of  the  king's  worship  when 
he  followed  the  ritual.    The  priests  of  this  ritual  were  also  said 
to  be  of  the  order  of  Paliku.  \ 

4.  If  the  king  was  minded  to  worship  after  the  rite  of  Ku, 


211 

the  heiau  he  would  build  would  be  a  luakini.  The  timbers  of 
the  house  would  be  of  ohia.  the  thatch  of  loiilu-pa]m  or  of  tiki 
grass.  The  fence  about  the  place  would  be  of  ohia  with  the 
bark  peeled  off. 

The  lananu'u-mamao1  had  to  be  made  of  ohia  timber  so  heavy 
that  it  must  be  hauled  down  from  the  mountains.  The  same 
heavy  ohia  timber  was  used  in  the  making  of  the  idols  for  the 
heiau. 

5.  The  tabu  of  the  place  continued  for  ten   days  and  then 
was   noa ;  but  it  might  be  prolonged  to  such  an  extent  as  to* 
require  a  resting  spell,  hoomahanahana;2  and  it  might  be  four- 
teen days  before  it  came  to  an  end.     It  all  depended  on  whether 
the  aha3   was   obtained.     If  the  aha  was   not   found  the  heiau 
would  not  soon  be  declared  noa.     In  case  the  men  took  a  resting 
spell,  a  dispensation  was  granted  and  a  service  of  prayer  was 
offered  to  relax  the  tabu,  after  which  the  heiau  stood  open. 

6.  The  body  of  priests  engaged  in  the  work  stripped  down 
the   leaves   from   a  banana-stalk — as   a  sign   that  the  tabu   was 
relaxed : — and  when  the  Ku-tabu  of  the  next  month  came  round, 
the  tabu  of  the  heiau  was  again  imposed.    Thus  it  was  then  that 
if  the  aha  was  procured  the  services  of  prayer  came  to  an  end;, 
otherwise  people  and  chiefs  continued  indefinitely  under  tabu,, 
and  were  not  allowed  to  come  to  their  women-folk. 

7.  The  tabu  might  thus  continue  in  force  many  months,  pos- 
sibly for  years,  if  the  aha  were  not  found.     It  is  said  that  Umii 
was  at  work  ten  years  on  his  heiau  before  the  aha  was  found, 
and  only  then  did  they  again  embrace  their  wives.     This  was 
the  manner  of  building  a  h  eiau-luakini  from  the  very  earliest 
times;  it  was  noa  only  when  the  aha  had  been  found. 

It  was  indeed  an  arduous  task  to  make  a  luakini;  a  human 
sacrifice  was  necessary,  and  it  must  be  an  adult,  a  law-breaker 
( lawe-hala ) . 

8.  If  the  king  worshipped  after  the  rite  of  Lono  the  heiau 
erected  would  be  a  map  el  e ;  or  another  kind  was  the  unu  o  Lono 
The  timber,  in  this  case,  used  in  the  construction  of  the  house, 
the  fence  about  the  grounds,  and  that  used  in  constructing  the 
lananuu-mamao  was  lama,  and  it  was  thatched  with  the  leaves 
of  the  //"plant.     (Cordyline  terminalis) .  There  were  also  idols.. 


212 

The  tabu  lasted  for  three  days,  after  which  the  place  would  be 
noa,  provided,  however,  that  the  aha  was  found.  If  the  aha 
were  not  found  the  same  course  was  taken  as  in  the  case  of 
the  luakini. 

9.  The   mapele  was   a  thatched  heiau   in   which   to   ask  the 
god's  blessing  on  the  crops.4     Human  sacrifices  were  not  made 
at  this  heiau;  pigs  only  were  used  as  offerings.     Any  chief  in 
rank  below  the  king  was  at  liberty  to  construct  a  mapele  heiau, 
•an  unu  o  Lono,  a  kukoae,  or  an  aka,  but  not  a  luakini.     The 
right  to  build  a  luakini  belonged  to  the  king  alone.   The  mapele, 
however,   was   the  kind  of  heiau   in   which  the   chiefs   and  the 
king  himself  prayed  most  frequently. 

10.  The  luakini  was  a  war  temple,  heiau-ivai-kaua,  which  the 
king,  in  his  capacity  as  ruler  over  all,  built  when  he  was  about 
to  make  war  upon  another  independent  monarch,  or  when   he 
heard  that  some  other  king  was  about  to  make  war  against  him ; 
also  when  he  wished  to  make  the  crops  flourish  he  might  build 
a  luakini. 

n.  It  was  the  special  temple  in  which  the  king  prayed  to 
his  gods  to  look  with  favor  upon  him,  and  in  the  services  of 
that  heiau  he  obtained  assurances  of  victory  over  his  enemies, 
or  received  warnings  of  defeat  at  their  hands. 

12.  If  all  the  ahas  of  his  luakini  were  obtained,  then  the  king 
felt  assured  that  he  would  have  victory  and  rout  his  enemies, 
and  he    went    into    battle    with    good  courage.  But  if  the  ahas 
were  not  found,  it  meant  his  defeat,  and  he  would  not  go  out 
to  attack  the  other  king. 

The  building  of  a  luakini  for  the  king  to  worship  in  was 
conducted  in  the  following  manner. 

13.  The  king  in  the  first  place  inquired  of  his  high  priest 
in   regard    to  building   a   luakini,    whether  he   thought   the   old 
luakini  would  answer,   provided  the  house  and  the  fence  were 
renewed;  whether  the  old  stone-wall  should  be  allowed  to  re- 
main, and  whether  the  old  idols  should  still  continue  to  be  used. 

If  the  king's  proposition  was  agreed  to,  the  first  thing  was  to 
perform  the  ceremony  of  purification — hnikala — on  the  heiau, 
and  make  it  moa,  i  e.,  free,  to  enable  the  workmen  to  enter  it 
that  they  might  put  a  new  fence  about  it,  and  newly  thatch  the 
house  with  loulu-palm,  or  with  uki. 


213 

14-  If  the  king,  the  priests  and  others  agreed  that  it  was  best 
to  build  an  entirely  new  luakini,  the  kahuna  kuhi-kuhi-puu-one5 
was  sent  for.  It  was  his  function  to  exhibit  a  plan  of  the  heiau 
to  the  king;  because  this  class  of  persons  were  thoroughly  edu- 
cated in  what  concerned  a  heiau.  They  were  acquainted  with 
the  heiaus  which  had  been  built  from  the  most  ancient  times, 
from  Hawaii  to  Kauai ;  some  of  which  had  gone  into*  ruins. 
These  kuhi-kuhi-puu-ones  knew  all  about  these  old  temples  be- 
cause they  had  studied  them  on  the  ground,  had  seen  their  sites 
and  knew  the  plans  of  them  all. 

15.  They  knew  the  heiau  which  a  certain  ancient  king  had 
built,  as  a  result  of  which  he  gained  a  victory  over  another  king. 
That  was  the  heiau,   the  plan  of  which  the   kuhi-kuhi-puu-one 
explained  to  the  king-;  and  if  the  king  was  pleased,  he  first  made 
a  sort  of  plan  of  the  heiau  on  the  ground  and  exhibited  it  to 
the  king  with  an  explanation  of  all  its  parts,  so  that  he  could 
see  where  the  fence  was  to  run,  where  the  houses  were  to  stand, 
and  where  was  the  place  for  the  lana-nuu-mamao  with  the  idols. 

1 6.  Then  a  levy  was  made  of  people  who  should  build  the 
heiau  from  among  those  who  ate  at  the  king's  table— the  aialo 
— and  the  chiefs ;  and  the  work  of  hauling  the  ohia  timber  for  the 
lana-nuu-mamao,  and  for  making  the  idols  themselves,  was  begun. 

The  work  of  carving  the  certain  images  was  assigned  to 
special  chiefs.  A  stone  wall  was  then  put  up  which  was  to 
surround  all  the  houses. 

17.  The  plan  of  the  luakini  was  such  that  if  its  front  faced 
West  or  East  the  Lana-nuu-mamao  would    be    located     at     the 
northern  end.     If  the  heiau  faced  North  or  South,  the  lana-nuu- 
mamao  would  be  located  at  the  eastern  end ;  thus  putting  the 
audience  either  in  the  southern  or  western  part  of  the  luakini. 

18.  Within  this  lana-nuu-mamao  was  a  pit  called  a  hia-kinif 
or  lua-pa'u.    In  front  o<f    the  lana-nuu  stood  the     idols,  and  in 
their  front  a  pavement,  kipapa,  and  the  lele  on  which  the  offer- 
ings  were  laid. 

19.  In  front  of  the  lele  was  a  pavement  of  pebbles,  or  frame- 
work,  on   which  the  offerings  were  deposited   until   they  were 
offered  up  (hai),  when  they  were  laid  upon  the  lele.     In  front 
of  the  lele  was  a  house  called~hale-pahu  with  its  door  facing  the 


214 

lele,  in  which  the  drum  was  beaten.  At  the  back  of  the  hale- 
pahu  stood  a  larger  and  longer  house  called  mana,  its  door  also 
opening  towards  the  lele.  To  the  rear  again  of  the  hale-pahu 
was  another  house  which  stood  at  the  entrance  of  the  heiau.  In 
the  narrow  passage  back  of  the  drum-house,  hale  pahu,  and  at 
the  end  (kala)  of  the  house  called  mana  was  a  small  house 
called  Waiea,  where  the  aha-cord  was  stretched. 

20.  At  the  other  end    (kala)    of   Mana  was   a  house  called 
hale-umu,   in  which  the  fires   for  the  heiau  were  made.     The 
space  within  the  pa,  or  enclosure,  was  the  court,  or  kahua  of  the 
heiau.     Outside  of  the  pa,  to  the  North,  was  a  level  pavement, 
or  papahola,  and  to  the  South,  and  outside  of  the  pa,  stood  the 
house  of  Papa.8     At  the  outer  borders  of  the  papahola  crosses 
were  set  in  the  ground  to  mark  the  limits  of  the  heiau. 

21.  After  the  stone-wall  of  the  heiau   was   completed   they 
proceeded  to  build  the  lananuu;7  first  setting  up  the  frame  and 
then  binding  on  the  small  poles,  or  aho;  after  which  they  set  up 
the  idols  of  which  there  was  a  good  number.     Some  of  them 
were  makaiwa,9  images  of  great  height.     In  the  midst  of  these 
images  was  left  a  vacant  space,  in  which  to  set  up  the  new 
idol  that  was  to  be  made,  called  the  Moi.w 

22.  After  all   these  things   were    done — the   erection   of   the 
houses  being  deferred  until  a  tabu  was  imposed — the  kahunas, 
aliis,  and  certain  other  religious  persons  made  preparations  to 
purify  themselves,  which  they  did  in  the  following  manner. 

23.  During  the  days   when  the    waning    moon  was  late  in 
rising  over  the  island,  that  is  during  the  nights  of  Laaukukahi, 
etc.,  they   made   for  themselves   temporary  booths   called   hale- 
puu-onej11  next  booths  covered  with  pohue  vine,  then  an  oe-oe 
booth,  then  a  palima,  then  a  hawai.12     Each  one  of  these  was 
consecrated  and  made  tabu,  its  ceremonies  performed,  and  the 
place  declared  noa  on  the  self-same  day.     After  doing  this  the 
purification  of  the  priests,  chiefs  and  others  was  completed  and 
they  were  fit  to  enter  the  heiau. 

24.  The  next  thing  was  to  purify  the  whole  island.     On  the 
day  Kaloa-ku-kahi  the  mauka  road  that  extended  round  the  island 
was  cleared  of  weeds  from  one  end  to  the  other,  each  man  who 
had  land   (abutting?)   doing  his  share  and  all  making  a  day  of 


2I5 

it  about  the  whole  island.    They  set  up  an  altar  of  stone  at  the 
boundary  of  every  ahu-puaa. 

25.  Then  they  carved  a  log  of  kukui  wood  in  imitation  of 
a  swine's  head.     This  image,  called  puaa-kukui,  was  placed  on 
the  altar,  together  with  some  pai-ai,  i  e.,  hard  poi. 

26.  This  done,  every  man  went  his  way  home  and  the  road 
was  left  vacant.     Then  came  the  priest,  smeared  with  red  clay, 
alaea,  mixed  with     water,     accompanied     by  a  man,  who  per- 
sonated  the   deity    and    whose    hair  was  done     up    after     the 
fashion  of  Niheu.13 

27.  On  coming  to  the  altar  on  which  was  lying  the  pig's  head 
carved  in  kukui,  the  priest  having  uttered  a  prayer14  and  having 
bedaubed  the  .carving  with  alaea,  they     ate    the  pai-ai  and  the 
priest  then  declared  the  land  purified,  the  tabu  removed. 

28.  Then   they  left  this  land  and   went  on  to  another,  be- 
daubing with  alaea  the  carved  pigs'  heads  as  they  passed  from 
one  land  to  another,  all  that  day — and  the  next  day  (Kane),  and 
the  next  (Lono),  and  still  another  day,  Mauli; — until  the  whole 
island  was  purified,   and  this   ceremony  relating  to  the  luakini 
was   performed.     The  ceremonies   that   remain   were   for   other 
priests  to  perform. 

29.  On  the  evening  of  the  next  day,  Muku,  all  those  who 
were  to  attend  the  heiau,  king,  chiefs  and  commoners,  came  to- 
gether  in    one   place    for   purification,   and   when   they   had   all 
assembled,  a  special  priest,  whose  function  it  was  to    perform 
purification,  came  with  a  dish  of  water  and  a  bunch  of  pala  fern 
in  his  hands  and  conducted  the  following  service : 

30.  The  priest  said, 

A 

Lele  Uli  e!    lele  wal  e! 

He  Uli,  he  Uli,  he  wai,  he  wai! 

A  lele  au  i  ke  au,  e  Kane-mehane  o  Nehe-lani. 

Nehe  ia  pika'na  ka  lani. 

A  lama,  he  nm  oia. 


B 


The  people  responded, 

He  mu  oia. 


2l6 


The  priest  said, 


Peopl( 


He  mu  ka  ai-ku. 

He  mu  ka  aia. 

He  mu  ka  ah'ula. 
10     He  mu  ka  paani. 

He  mu  koko  lana. 

I  koko  puaa, 

I  koko  ilio, 

I  koko  kanaka  make. 
15     He  mu  oia. 

He  mu! 


Kahuna — 
People — 
Kahuna — 
People —     20 
Kahuna — 
People— 


Elieli! 

Kapu ! 

Elieli! 

Noa! 

Ja  el 

Noa  honua! 


30.     The  priest  said: 

Fly,  O  Uli !    fly,  o  water ! 

Here  is  Uli,  Uli !     here  is  water !     water ! 

I  fly  to  the  realm  of  Kane,  the  benevolent,  noiseless  in 

the  heavens. 

Heaven  is  appeased  by  the  sprinkling. 
5     Light  comes,  he  is  gracious. 
People  respond : 

He  is  gracious. 

Priest :     Awed  into  silence  are  the  unceremonious  ones, 
Awed  into  silence  are  the  atheists, 
Awed  into  silence  are  they  who  gather  at  the  hula, 
10     Awed  into  silence  are  those  who  sport, 
Awed  into  silence  are  the  hot-blooded  ones. 
Give  the  blood  of  swine ! 
Give  the  blood  of  dogs! 
Give  the  blood  of  a  human  sacrifice ! 
1 5     These  are  of  godlike  power. 


217 

People :  Of  godlike  power. 

Priest :  Finished — • 

People:  The  tabu. 

Priest :  Finished — 

People :  20     It  is  free. 

Priest:  O  (god)  la! 

People :  Freedom  complete  and  instant ! 

The  priest  then  sprinkled  the  water  upon  all  the  people,  and 
the  ceremony  of  purification  was  accomplished ;  after  which  every 
man  went  to  his  own  house. 

31.  On  the  evening  of  the  next  day,   Hilo,  the  first  of  the 
month — possibly  on  Welo — a  tabu  was  laid  on  the  luakini,  and 
the  king,  chiefs,  and  all  the  people  entered  into  the  temple  and 
were  ordered  to  sit  down  by  ranks  and  to  make  no  noise. 

32.  Then  another  priest  came    forward    to    preside    at    the 
service,  holding  in  his  hand  a  branch  o<f  ieie;  and  standing  in  the 
midst  of  ihe  people  he  offered  a  prayer  called  Lupa-lupa.     When 
the  priest  uttered  the  words,  E  kit  kaikai  na  hikia      Stand  up 
and  hold  aloft  the  spears,  all  the  people  responded,  Hail !     Then 
the  priest  said  la!  and  the  people  responded,  Hail,  Hail,  o  Kuf 
(Ola!  ola,  o  Ku).     When  this  service  was  over  all  the  people 
slept  that     night     in     the  heiau  under     the     restrictions       of 
tabu.  Not  one,  not  even  an  alii,  was  allowed  to  go  out  secretly  to 
sleep  with  his  wife.     If  any  one  were  detected  in  such  conduct, 
he  would  be  put  to  death. 

33.  On  the  morrow,  which  was  Hoaka,  the  people  were  again 
seated  in  rows,  as  in  the  service  led  by  the  kahuna  on  the  pre- 
vious evening,  and  now  another  Kahuna  stood  forth  to  conduct 
the  service.     He     repeated  a     pule  called     Kau-ila     Huluhuhi 
(rough  kauila  stick.) 

34.  That  night,   Hoaka,   still  another  kahuna  conducted  the 
service  which  was  called  Malu-koi,   in  which  they  consecrated 
the  axes  that  were  to  be  used  in  hewing  the  timber  for  the  new 
idols,  and  laid  them  over  night   (in  the  little  house  Mana).  A 
fowl  was  baked  for  the  use  of  the  kahuna,  another  for  the  king, 
and  a  third  for  the  deity;  and  then  they  slept  for  the  night. 

35.  *  The     next     morning,  Ku-kahi,  the     king,     chiefs,     peo- 
ple    and     the     priests,     including     that     priest     who  conducted 


2l8 

the  service  of  Malu-koi,  started  to  go  up  into  the 
mountains.  The  priest  who  performed  the  Malu-koi  service 
with  the  ax  was  called  kahuna  haku  ohia,  because  Haku  ohia 
was  a  name  applied  to  the  idol  which  they  were  about  to  carve. 
Another  name  for  the  idol  was  Mo-i.  That  day  the  kahuna 
haku  ohia  began  a  fast  which  was  to  continue  for  six  days. 

36.  In  going  up  they  took  with  them  pigs,  bananas,  cocoa- 
nuts,  a  red  fish — the  kiunu — and  a  man  who  was  a  criminal,  as 
offerings  to  the  deity. 

37.  A   suitable  ohia  tree  had   previously  been   selected,   one 
that  had  no  decay  about  it,  because  a  perfect  tree  was  required 
for  the  making  of  the  haku-ohia  idol ;  and    when  they  had  reached 
the  woods,  before  they  felled   the   tree,   the   kahuna  haku-ohia 
approached  the  tree  by  one  route,  and  the  man  who  was  to  cut 
the  tree  by  another;  and  thus  they  stood  on  opposite  sides  of 
the  tree. 

38.  The  kahuna  having  the  axe,  and  the  king  the  pig — the 
people  remained  at  a  respectful     distance,     having  been  com- 
manded to  preserve  strict  silence.  The  kahuna  now  stood  forth 
and  offered  the  aha18  prayer  called  Mau  haalelea.lQ 

39.  On   the  completion   of  the  prayer  the  king  uttered  the 
word  amana,   (equivalent  to  amen),  and  then  killed  the  pig  by 
dashing  it  against  the  ground;  after  which  he  offered  the  pig 
as   a   sacrifice.     This   done,   the   kahuna  inquired   of   the   king, 
"How  was  this   aha  of  ours?"     If  no  noise  or  voice,  no  dis- 
turbance made  by  the  people  had  been  heard,  the  king  answered, 
"The  aha  is  good."  Then  the  kahuna  declared :  "To-morrow  your 
adversary  will  die.     The  incantation — aha — we   have  just  per- 
formed  for   your  god   was  a   success.     On  the  death  of  your 
adversary,   you   will   possess   his   lands,   provided   this   business 
is  carried  through." 

40.  The  kahuna,  having  first  cut  a  chip  out  of  the  tree,  the 
criminal  was  led  forth,  and  the  priest,  having  taken  his  life  by 
beheading,  offered  his  body  as  a  sacrifice.     The  tree  was  then 
felled ;  the  pig  put  into  the  oven,  and  the  work  of  carving  the 
idol  was  taken  up  and  carried  to  a  finish  by  the  image-carver. 
The  pig  when  cooked  was  eaten  by  the  king  and  people;  and 
what  remained,  after  they  had  satisfied  their  hunger,  was  buried, 
together  with  the  body  of  the  man,  at  the  root  of  the  tree  from 


219 

which  the  image  had  been  made.  The  man  used  as  a  sacri- 
fice was  called  a  man  from  mau-Haalefea.  Thus  ended  this 
ceremony. 

41.  The  people  then  went  for  pala-iern,  making  back-loads 
of  it,  and  they  gathered  the  fruit  and  flowers  of  the  mountain- 
apple,  the  ohia,  until  the  hands  of  every  one  were  filled  with 
the  bouquets.  Then,  some  of  them  bearing  the  idol,  they  started 
on   their  way   down   to  the   ocean   with   tumultuous   noise   and 
shouting. 

42.  Calling  out  as   they  went,   "Oh   Kuamu.20   Oh  Kuamu- 
mu.     Oh  Kuawa.     Oh  Kuawa-wa.      I  go  on  to  victory,  u-o." 
Thus  they  went  on  their  wild  rout,   shouting  as  they  went; — 
and  if  any  one  met  them  on  their  way,  it  was  death  to  him — 
they  took  his  life.     On  arriving  at  the  heiau  they  put  the  image 
on  the  level  pavement  of  the  temple-court,  and,  having  covered 
it  with  '  fcV/e-leaves,  left  it. 

43.  That  evening  they  measured  off  the  foundation   of  the 
house,  mana,  and  determined  where  it  should  stand,  where  should 
be  its  rear,  its  front,  and  its  gables.     A  post  was  then  planted 
at  the  back  of  mana,  directly  opposite  its  door  of  entrance.  This 
upright  was  termed  a  Nanahua  post,  and  it  marked  the  place 
where  the  image  of  Luamu  was  to  be  set.     A  post  was  also 
planted   between   the   Makaiwa — images   of   Lono — at   the   spot 
where  the  image  called  Moi  was  to  be  set  up.     This  post  was 
called  the  pillar  of  Manu — ka  pou  o  Manu. 

44.  The  ensuing  night  stakes  were  driven  to  mark  the  four 
corner  posts  of  Mana,  after  which  the  king  and  priest  went  to 
carry  the  measuring  line,  (e  kai  i  ka  aha  helehonua).  The  priest 
stood  at  the  corner  post  of  Mana  while  he  repeated  the  prayer, 
and  by  him  stood  the  king  holding  the  sacrificial  pig.    When  the 
prayer  was  over  the  kahuna  stooped  down  and  took  the  end  of 
the  line  in  his  hands 

45.  Then  he  ran  from  that  stake  to  the  next,  gave  the  line 
a  turn  about  the  stake,  then  to  the  next  and  did  the  same  thing 
there,  thence  he  returned  and  rejoined  the  king  at  the  spot  where 
the  prayer  had  been  made.     Then,  having  said  Amana,  the  king 
despatched  the  pig  by  beating  him  against  the  ground. 

46.  This  done,  the  priest  inquires  of  the  king,  "how  is  our 
incantation — our  aha?''  and  if  no  voice,  no  noise  had  been  heard, 


220 

the  king  answered,  "the  ceremony — the  aha— was  good."  There- 
upon the  kahuna  assured  the  king  that  his  government  was 
firmly  established,  "because,"  said  he,  "the  land-grabbing  cere- 
mony (aha  hele  honua)  has  just  been  successfully  performed." 
It  was  a  special  priest  who  officiated  at  this  ceremony. 

47.  On  the  next  day,  Kulu,  the  people  came  in  multitudes, 
bringing  timber,  cord,  leaves  of  the   /ow/w-palnr,  and  w/e/'-grass, 
with  which  to  build  and  thatch  the  different  houses,  the  drum- 
house,  the  waiea,   the  mana,   and   the   oven-house.     When   the 
frames  of  the  houses  had  been  set  up,  the  thatching  was  left 
to  be  done  after  the  kauila  ceremony  had  been  performed. 

48.  On  the  day  Kulua,  the  Kauila  nui  celebration  took  place. 
It  was  conducted  in  this  manner :     The  king  and  a  company  of 
men   were   stationed   a   short   distance   away   at    a   place   called 
Kalewa,  the  kahuna  and  the  bulk  of  the  people  being  by  them- 
selves and  not  far  away. 

49.  This  was  on  the  level  ground — papahola — outside  of  the 
heiau,  the  whole  multitude  of  people  being  seated  on  the  ground 
in  rows. 

50  Then  the  keepers  of  the  kaai-gods  came,  each  one  bearing 
the  kaai-god  of  his  chief — the  kaai-god  of  the  king  also  was 
there.  The  number  of  these  idols  was  very  great.  The  god 
Ka-hoa-lii  also  was  personated  by  a  man  in  a  state  of  nudity. 

51.  At  this  juncture,  the  kaai-gods  being  held  aloft,  each  on 
his  spear  decorated  with  a  banner,  the  kahu  of  each  sat  in  front 
of   the  god  of  his  charge,   waiting  for  the  signal  to  run  in  a 
circle  about  all  the  kadi-gods.     If  "any  kahu,  however,  made  a 
mistake  in  this  circuit-running  he  was   put   to   death,   and   the 
duty  of  the  running  then  devolved  upon  the  alii  to  whom  be- 
longed the  idol. 

52.  •  When  all  the  people  were  ready,  the  high  priest  of  the 
temple  came  forward,  arrayed  in  a  large,  white  malo  and  carry- 
ing in  his  hand  a  bunch  of  />a/a-fern.     He  was  accompanied  by 
a  man  carrying  a  human  skull  containing  sea-water  (kai).    Kai- 
a-po-kea   also  was  the  name  applied  to  the  prayer   which   the 
kahuna  now  repeated — a  very  long  prayer  it  was. 

52.  Silence  was  ordered  and  the  high  priest  stood  forth  to 
conduct  the  service;  and  when  he  uttered  the  words,  "a  hopu! 
a  hopu!"  all  the  kahns  of  the  idols  stood  up  and  taking  hold  of 


221 

their  idols,  held  them  to  their  front,  standing  the  while  in  a 
well  dressed  line. 

54.  At  the  same  time  Kahoalii,  the  man-god,  stood  forth  in 
front  of  the  kaai-gods,  his  nakedness  visible  to  the  whole  multi- 
tude, and  the  moment  the  priest  uttered  the  following  words  of 
invocation : 

55.  i     Mau  hoe  e,  ihe  a  Luakapu! 

2  E  Lukaluka  e,  he  mau  hoe  e! 

3  Ihe  a  Luakapu,  c  Lukaluka,  e  Luka! 

4  O  hookama  ko  haalauele,  e  Luka! 

1  Strange  paddles,  spear  of  Luakapu ! 

2  Robed  one,  curious  are  your  paddles ! 

3  Spear  of  Luakapu,  oh  Lukaluka, 

4  Adoption  will  be  to  you  a  house,  O  Luka ! 

56  Kahoalii  then  started  on  the  run  in  all  his  naked- 
ness, and  all  the  kaai-gods  followed  after  in  regular  order.  They 
took  a  circular  course,  all  the  time  paying  close  attention  to  the 
prayer  of  the  kahuna;  and  when  he  came  to  the  words,  A  mio  i  ka 
lani  omamalu^ 

57.  Kahoalii  turned  to  the  left,  and  all  the  kaai-gods  follow- 
ing turned  also  and  came  back.     On  their  return  they  came  to 
where  was  standing  a  man  with  a  staff  in  his  hand,  who  joined 
their  company,  and  they  all  came  back  together. 

58.  When  the  priest  in  his  prayer  uttered  the  words  of  in- 
vocation : 

Kuku'i  Kahiko  i  ka  lani, 
A  uwa  i  ka  make  o  Manalu. 

Kahiko  assails  heaven  with  petitions, 
An  uproar  at  the  death  of  Manalu, 

all  the  kaai-gods  with  their  kahus  halted  and  stood  in  well 
dressed  ranks  facing  the  kahuna  in  profound  silence,  and  the 
kahuna  and  all  the  assembly  stood  facing  them. 

59.  The  man  whom  they  had  met  then  took  his  station   in 
the  space  between  the  people  and  the  kaai-gods,  still  holding  his 
staff  in  hand. 

60.  Then   the   high    priest   asked   him    in  the   words   of  the 


222 

prayer,  "To  whom  belongs  the  earth?     To  whom  belongs  the 
earth?      (Nowai  honua?     Nowai  honua?) 

61.  "The  earth  belongs  to  Ku,"  answered  the  priest;  "a  priest 
has  ratified  the  transaction."   (Hana  mai  a  mana  ke  kahuna). 
Then  the  kahuna  again  asked  the  question  of  this  man,  who  was 
himself  a  kahuna,  and  he  answered,  "To  Ku  belong  the  small 
pieces  of  land."     (No  Ku  ka  ha'i  makaokao.) 

62.  The  kahuna  then  went  through  with  a  long  service  of  the 
Pule  kai,  the  full  name  of  which  was  Kai-o-po-kea;  but  on  ac- 
count of  its  wearisome  length  it  was  nicknamed  Unuhi  kai  o  po- 
kea;  and  when  their  prayer  was  completed  they  sat  down. 

63.  After  that  a  priest  of  the  order  of  Lono  stood  forth;  he 
was  called  a  kahuna  kuhi-alaea — the  kahuna  bedaubed  with  clay. 
He  held  in  his  hand   a  staff  bound  with  a   white  cloth  called 
olo-a,  and  recited  a  service  of  prayer. 

64.  This  was  also  a  tediously  long  service,  and  was  called 
Kai  o  Kauakahi,  salt  water  of  Kaua-kahi.    Toward  the  close  of 
this  prayer  the  kahuna  uttered  the  words,  Oh  Ku !  remove  our 
perplexities! — E  Ku  ka'ika'i  na  hihia! 

65.  At  this  the  whole  assembly  exclaimed,  Hail !     The  priest 
then  said,  la.     Thereupon  the  people  responded,  Hail,  hail,  Kuf 
(Ola!  ola!  o  Ku!)     With  these  words  came  to  an  end  the  part 
taken  by  this  priest,   also  that   portion   of  the   service   denom- 
inated kauila   (kauila  ana). 

66.  After  this  all  the  chiefs  and  the  people  returned  to  their 
own  houses  to  refresh  themselves  with  food.     The  material  was 
now  made  ready  for  thatching     the  houses  in  the  htakini,  and 
when  the  arrangements  were  all  completed,  certain  men  climbed 
upon   the   houses,    taking    with     them  thatch-poles   (a ho),  of  a 
special  kind  called  auau. 

67  While  this  was  going  on  the  priest  stood  and  recited  a 
service  for  these  aho,  in  which  he  used  the  expression,  kau  na 
auau,29 — put  the  thatch-poles  in  place.  When  all  these  thatch- 
sticks  were  lashed  on,  the  priest  concluded  his  service. 

68.  The  houses  were  then  thatched,  the  drum-house,  the 
oven  house,  ivaiea,  and  mana,  after  which  the  people  brought 
presents  of  pigs,  cocoanuts,  bananas,  red  fish,  also  oloa  to  serve 
as  nialos  for  the  idols,  braided  sugar-cane  for  the  thatch  of  the 
ami 'u-mamao  (same  as  the  lana-nuu-mamacT)  as  well  as  for  the 


223 

mana.     This  accomplished,     all  the    people     returned     to  their 
houses. 

69.  That  same     evening,  Kulua,  the  haku-ohia  idol,     was 
brought  in  from  the  paved  terrace,  papahola, —  (See  sect.  42) — 
and  set  in  the  place  which  had  been  specially  reserved  for  it, 
that  being  the  spot  where  the  pillar  of  Manu  had  been  planted. 
(See  sect.  43.) 

70.  The  post-bcie   in  which  this  idol    (Haku-ohia)   was   «et 
was  situated  between  the  Makaiwa™  images,   directly  in   front 
of    the  lana-nuu-mamao ,  and  close  to   the  lele,  on   which   the 
offerings  were  laid.     There  it  stood  with  no  malo  upon  it. 

71.  At  this  time  none  of  the  idols  had  malos  girded  upon 
them;  not  until   the  evening,  when  this  image,  the  Haku-ohia 
idol,  had  been  arrayed  in  a  malo,  would  the  rest  of  them  be  so 
covered.     While   in   this,  unclothed    state,   the   expression   used 
of  them   was,  the   wrood   stands   with   its   nakedness   pendent — 
ua  ku  lewalewa  ka  laau. 

72.  Then  a  priest  stood   forth  and  conducted  a  service   for 
the  setting  in  its  place  of  this  idol,  which   service  was   styled 
ka  Poupouana.     A  man  who  was  a  criminal31  was  first  killed, 
and  his  body  thrust  into  the  hole  where  the  idol  was  to  stand. 
The  man   was   sacrificed  in  order  to  propitiate  the  deity ;   and 
when  the  service  was  done  the  chiefs  and  the  priests  returned 
to  their  houses,  keeping  in  mind  the  work  to  be  done  that  night. 

73.  That  evening  all  the  people,  commoners  and  chiefs,  made 
themselves   ready   to   pray   to   their   own   special   gods   for   the 
success  of  the  service,  the  aha,  which  was  to  be  solemnized  that 
night,  being  continued  until  morning. 

74.  The  special  burden  of  their  prayers   was  that  it  might 
not  rain  that  night,  that  there  might  be  no  wind,  or  thunder, 
or  lightning,  that  there  might  be  no  heavy   surf,  that  no  fire 
should  burn,   that   there   should   be   no   sound    or   outcry   from 
voice  of  man   or  beast,   that  whole   night   until   day;   for  thus 
would   the   conduct   of   the   service   be   perfect.     This  was   the 
character  of  the  luakini-service  from  ancient  times  down. 

75-  That  night  some  of  the  people  left  their  houses  and  lay 
in  the  open  air,  for  the  purpose  of  observing  the  heavens; 
and  if*  a  cloud  appeared  in  the  sky  they  prayed  that  everything 
that  could  mar  the  ceremony  of  the  night  might  be  averted. 


224 

76.  When   the   milky-way   was  visible   and    the   sky   became 
clear  overhead,  if  it  had  perhaps  been  overcast,  and  all  sounds 
were  hushed, 

77.  Then  the  king  and  the  high  priest  went  into  the  house, 
Waiea,  and  were  there  together  by  themselves  to  conduct  the 
service — the  aha.     The  multitude  of  the  people  remained  at'  a 
distance  in   front  of  Mana,   listening,   lest  any  noise  should  be 
heard  to  make  the  ceremony  nugatory,  (o  lilo  ke  kai  aha  ana). 

78.  The  king  stood  and  held  the  pig  and  the  priest  stood  and 
recited  the  service,  which  was  called  hulahnla.*2     Until  the  close 
of  the  service,  the  king  hearkened  if  every  noise  was  quiet,  and 
then  he  perceive'd  that  the  aha  was  perfect. 

79-  The  king  then  dashed  the  pig  against  the  ground  until 
it  was  dead  and  offered  it  to  the  gods,  saying,  "Oh  Ku !  Oh 
Kane!  and  Kanaloa!  here  is  a  pig.  Keep  and  preserve  me  and 
safeguard  the  government.  Amen.  It  is  free.  The  tabu  flies 
away." 

80.  Then  the  kahuna  asked  the  king,  ''How  is  the  aha  you 
and   I   have  performed?"     He  repeated  the  question,  "How  is 
the  aha  you  and  I  have  performed?"    Then  the  king  answered, 
""The  aha  is  perfect." 

81.  The  king  and  priest  then  went  out, to  the  people  waiting 
outside,  and  the  king  put  the  question  to  them,  "How  is  our 
aha?" 

82.  Thereupon  they  answered,  "The  aha  is  perfect ;  we  have 
not  heard  the  smallest  sound   (kini)."     Then  the  whole  assem- 
bly broke    out     into    a  loud  shout,  "Lelc  zvale  ka  aha  c!    Lele 
zvale  ka  aha  e!"  with  frequent  reiteration.     "The  aha  is  com- 
pletely successful."   (  Literally — the  aha  flies  away.) 

83.  Then  the  news  was  carried  to  the  people  outside  of  the 
temple,  and  every  body  rejoiced  that  the  king  had  obtained  his 
aha,  and  all  believed  that  the  government  would   enjoy  great 
peace  and  prosperity  during  the  coming  years. 

84.  The   next   morning,    Kukolu,   the   high    priest   who   had 
conducted  the  ceremony  of  hulahula,   and  who  was  the  head- 
priest  of  the  luakini,  took  it  upon  himself  to  join  the  priest  of 
the  hakit-ohia-idol  in  a   fast — that  priest  was   already   doing  a 
fast  in  honor  of  the  god.     So  they  fasted  together  during  those 
days. 


225 

85.  During  the  days  of  fasting  they  sustained  themselves  on  the 
honey  of  banana-flowers.     The  high  priest  was  fasting  in  pre- 
paration for  the  ceremonies  still  remaining,  the    haku-ohiorpriest 
in  order  to  make  the  idol  into  a  real  god  (akua  mavli).33 

86.  On  that  same  day — Kukolu — (hai  ka  hama)3Q — the  people 
were  called   together  and   a  feast   declared.      (This   reading  is 
somewhat  conjectural).     Four  pigs  were  baked.     One  pig  was 
laid  upon  the  lele  as  a  sacrifice,  one  was  devoted  to  the  use  of 
the  kahuna,  one  for  the  use  of  the  kahu-akua,  and  one  for  the 
king  and  his  men.    The  one  for  the  king  was  said  to  be  the  pig 
for  the  iliili,  i.  e.,  for  the  pavement  of  pebbles. 

87.  On  that  day  also  a  few  men  climbed  up  on  the  roof  of 
the  house,   Mana,   taking  with  them  bundles,  maknu,  of   white 
tapa,  four  in  number  perhaps,  which  they  fastened  to  the  ridge- 
pole, while  all  the  priests,  gathered  beneath  them,  were  reciting 
prayers.     These  two  men  were  at  the  same  time  gesturing  in 
pantomime  as  if  performing  a  hula-dance.    This  ceremony  was 
termed  Hoopii  na  aha  limalima?* 

88.  Then  came  the  kahuna  who  was  to  trim  the  thatch  over 
the  door  of  Mana.     The  name  of  the  service  which  he  recited 
was  Kuwa.    After  that  an  idol,  named  Kahuann'u-noho-n'io-riio- 
i-  ka  pou-kua,   was  set  up   in  the  back  part  of  the  house,  just 
opposite  the  door,  at  the  spot  where  the  post  called  Nanahua  had' 
been  planted,  and  thus  ended  this  ceremony. 

89.  That   night   all   the   priests   assembled   at   this   place   to 
perform  a  service  of  prayer,  in   which  they  were  to  continue 
until  morning.    This  service  was  of  a  uniform  character  through- 
out.   It    had    been    committed  to   memory,  so  that,  like  a  mele,. 
the  prayers  and  responses  were  all  recited  in  unison.     It  was 
called  Kuili.35 

90.  That  night  a  large  number  of  hogs,  as  many  as  eight 
hundred — elua  lau — were  baked;  and — the  priests  being  separ- 
ated into  two  divisions,  one  on  this  side  and  one  on  that  side 
of  Mana — each  division  took  part  in  the  service  alternately. 

91.  The  pork  also  was  divided  into  two  portions,  four  hun- 
dred of  the  hogs  being  assigned  to  the  priests  seated  at  one  end' 
of  the  building  and  four  hundred  for  the  priests  seated  at  the 
other  QrA  (kala).    The  priests  and  their  men  ate  the  flesh  of  the 
swine  and  continued  their  prayers  without  sleep  until  morning. 


226 

t)2.  The  next  morning  which  was  Kupau,  the  Kuili  service 
was  kept  up  and  continued  without  intermission  all  day.  That 
day  four  hundred  pigs  were  served  out  to  the  worshippers,  two 
hundred  (elima  kanaka)  to  those  at  one  end  of  the  temple  and 
two  hundred  to  those  at  the  other  end. 

93.  The  service  was  still  kept  up  during  the  ensuing  night, 
two  hundred  and  forty  pigs  being  baked   and   served   out — one 
hundred  and  twenty  to  the  priests  of  this  end  of  the  temple 
and  one  hundred  and  twenty  to  those  of  the  other  end  of  the 
temple.     The  service  continued  all  night. 

94.  During  the  next  day,   Olekukahi,  the  Kuili-service  still 
went  on,  and  four  hundred  pigs  were  baked   and  divided  out 
equally  between  the  priests  at  the  two  ends  of  the  temple.    Only 
the  priests   ate  of  this  pork,   not  the  chiefs;  and  that  evening 
the  Kuili-service  of  the  kahunas  came  to  a  conclusion. 

95.  In  the  evening  the  king  and  high  priest  went,  as  they 
had  done  before,  to  hold  a  service   (aha),  called  Hoowilimoo.SQ 
If  this  aha  was  successful  it  was  a  most     fortunate  omen  for 
the  luakini.     The  kahuna,  having  first  besought  the  king  for 
a  piece  of  land  for  himself,  then  addressed  the  king  in  a  hope- 
ful and  confident  strain,  saying: 

96.  "Your  heavenly  majesty,  ( E  ko  lani,)  you  have  just  ask- 
ed the  deity  for  a  blessing  on  the  government,  on  yourself  and 
on  the  people ;  and,  as  we  see,  the  god  has  granted  the  petition ; 
the  aha  is  perfect.     After  this  if  you  go  to  war  with  any  one 
you   will   defeat  him,   because  your   relations   to   the   deity   are 
perfect."     (Ua  maikai  ko  ke  akua  aoao.) 

97.  That  same  night  a  priest  conducted  a  ceremony  called 
Ka-papa-iilua?^     It  was  in  this  way:  the  priest,  accompanied 
by-  a  number  of  others,  went  out  to  sea,  to  fish  for  ulua  with 
hook  and  line,  using  squid  for  bait. 

98.  If  they  were  unsuccessful  and  got  no  ulua,  they  returned 
to  land  and  went  from  one  house  to  another,  shouting  out  to  the 
people  within  and  telling  them  some  lie  or  other  and  asking  them 
to  come  outside.     If  any  one  did  come  out,  him  they  killed,  and 
thrusting  a  hook  in  his  mouth,  carried  him  to   the  heiau.     If 
there  were  many  people  in  the  house,  they  resisted  and  thus  es- 
caped. 


227 

99-  The  next  morning  they  put  a  long  girdle  of  braided  co- 
conut leaves  about  the  belly  of  the  haku-ohia-idol,  calling  it 
the  navel-cord  from  its  mother. 

100.  Then  the  king  and  the  priest  came  to  perform  the  cere- 
mony   of  cutting  the  navel-string  of  the  idol ;  and  the  priest  re- 
cited the  following  prayer: 

10 1.  i.     O  ka  ohe  keia  o  ka  piko  o  ke  Aiwaiwalani. 

2.  O  ka  uhae  keia  o  ka  ohe  o  ka  piko  o  ke  Aiwaiwa- 

lani. 

3.  O  ke  oki  keia  o  ka  piko  o  ke  Aiwaiwalani. 

4.  O  ka  inoku  keia  o  ka  piko  o  ke  Aiwaiwalani. 

1.  This  is % the  bamboo  for    the  navel-string    of    the 

wonderful   idol. 

2.  This  is  the  splitting  of  the  bamboo  for  the  navel- 

string  of  the  wonderful  idol. 

3.  This  is  the  cutting  of  the  navel-string  of  the  won- 

derful idol. 

4.  This  is  the  severing  of  the  navel-string  of  the  won- 

derful idol. 

The  priest  then  cut  the  cord,  and  having  wiped  it  with  a 
cloth,  made  the  following  prayer: 

1.  Kupenii  nla,  kupenu  lei, 

2.  Aka  halapa  i  ke  akua  i  laau  waila. 

1.  Sop  the  red  blood,  wear  it  as  a  wreath, 

2.  To  the  grace  and  strength  of  the  deity. 

Compare  Chap.  XXXV,  Sect.  14. 

The  king  then  uttered  the  amama  and  the  service  was  ended. 

102.  The   next   day,   Ouekulua,   took   place  the   great   feast. 
The  chiefs  contributed  of  their  pigs,  as  also  did  the  people.    The 
contributions  were  arranged  on  the  following  scale.     The  high 
chiefs,  who  had  many  people  under  them,  gave  ten  pigs  apiece; 
the  lesser  chiefs,  with  a  smaller  number  of  followers,  provided 
fewer. 

103.  In  the   same  way,   the  people  gave  according  to  their 
ability.       When   all  the  pigs  had  been  contributed   and    oven- 


228 

baked  the  king  and  all  the  priests  assembled  for  the  ceremony 
of  girding  the  malo  upon  the  haku-ohia-idol  (e  hoohumc  i  ka 
malo  o  ke  kii  haku  ohia). 

104.  The  whole  body  of  priests  recited   in  unison  the  pule 
malo,  a  prayer  relating  to  the  malo  of  the  deity: 

Hume,  hume  na  malo  e  Lono! 
Hai  ke  kaua,  hailea,  hailono  e. 

Gird  on,  gird  on  the  malo  oh  Lono! 
Declare  war,   declare  it   definitely,   proclaim   it   by  mes- 
sengers ! 

At  the  conclusion  of  the  prayer  they  arrayed  the  idol  in  a 
malo,  and  a  new  name  was  given  to  it,  Moi,  lord  of  all  the  idols. 
After  that  all  the  idols  were  clothed  with  malos,  and  each 
one  was  given  a  name  according  to  the  place  in  which  he  stood. 

105.  When  the  pigs  were  baked,  a  fore-quarters  of  each  pig 
was  set  apart  for  the  kahunas,  which  piece  was  termed  hainaki. 
Bundles  of  pai-ai  were     also  set     apart  for    the  kahunas,  that 
having  been  the  custom   from  the  most  ancient  times. 

106.  When  the  chiefs  and  the  people  had  finished  feasting 
on  the  pork,  the  king  made  an  offering  to  his  gods  of  four  hun- 
dred pigs,  four  hundred  bushels  of  bananas,  four  hundred  cocoa- 
nuts,  four  hundred  red  fish,  and  four  hundred  pieces  of  oloa 
cloth ;  he  also  offered  a  sacrifice  of  human  bodies  on  the  lele 

107.  Before  doing  this,  however,  the  hair  and  bristles  of  the 
pigs  were  gathered  up  and  burned,  and  the  offal  removed;  then 
all  the  offerings  were  collected  in  that  part  of  the  court  about 
the  lele  which  was  laid  with  pebbles,  after  which  the  offerings 
were  piled  upon  the  lele. 

1 08.  Then   the  Ka-papa-ulua  priest    (Sect.   97)    entered  the 
lana-miu-mamao  with  the  ulua — (This  might  be  the  fish,  ulna, 
or  it  might  be  the  man  whom  the  priest  had  killed  in  its  stead, 
as  previously  stated)  and  recited  an  aha  which  was  of  a  different 
rite  but  belonged  to  his  special  service.    When  he  had  concluded 
his  service  he  put  to  the  king  the  question,  how  was  our  aha? 
The  king  answered,   "It   was   excellent."     "Most   excellent   in- 
deed," said  the  priest  to  the  king ;  the  hook  did  not  break ;  your 


229 

government  is  confirmed."  Then  the  ulna  was  laid  as  an  offer- 
ing upon  the  lele,  and  the  kahuna  went  his  way. 

109.  After  that  the  lana-nuu-mamao  was  dressed  with  white 
oloa.  That  day  was  called  the  day  of  great  decoration  (la  kopili 
nui),  because  of  this  decoration  of  the  lana-nuu-mamao. 

no.  Towards  evening  that  same  day  the  priests  and  the  peo- 
ple, together  with  Kahoalii  and  the  idols,  made  an  excursion 
up  into  the  mountains,  to  procure  branches  of  the  koa  tree,  In 
reality  the  koa-branches  had  been  brought  to  a  place  not  far 
away.  When  they  had  gotten  the  branches  of  the  koa-tree  they 
returned  with  great  noise  and  uproar,37  just  as  when  they 
brought  down  the  haku-ohia-idol. 

in.  On  their  return  from  the  expedition,  that  same  evening 
they  made  the  koa  branches  into  a  booth  and  at  the  same  time 
the  papa-ka-hui  was  let  down.  That  night  they  sacrificed  the 
puaa  hea  for  the  consecration  of  the  booth  of  koa  branches  '(hale 
lala  koa). 

112.  In  the  morning  all  the  people  assembled  to  eat  of  the 
hea  pig.     The   fragments   that   were   left  ov.er  when   they  had 
finished  their  eating  had  to  be  carefully  disposed   of.     It   was 
not   allowable   to   save  them    for   eating  at   another  time.     On 
this  occasion  Kahoalii  ate  an  eye  plucked  from  the  man  whose 
body  had  been  laid  as  an  offering  on  the  lele,  together  with  the 
eyes  of  the  pig      (puaa  hea). 

113.  By  the  following  morning,  Olekukolu,  these  solemn  ser- 
vices were  concluded,  whereupon  all  the  people,  priests,  chiefs, 
and  commoners  went  to  bathe  in  the  ocean.     They  took  with 
them  the  kaai-gods,  which  they     planted  in  the  beach.     When 
they  had  finished  their  bathing  they  carried  with     them  pieces 
of  coral,  which  they  piled  up  outside  of  the  heiau. 

1 14.  On  arriving  at  the  luakini  a  number  of    pigs  were  baked, 
and  all,  chiefs,  priests  and  people,  being  seated  on  the  ground 
in  an   orderly  manner,   in   front  of  the  drum-house,  they  per- 
formed the  service  called  Hono. 

115.  When  every  body  was  in  place  the  priest  who  was  to 
^  conduct  the   ritual   came   forward   and   stood   up   to   recite   the 

service  called  Hono;  and  when  he  solemnly  uttered  the  words, 
O  ka  hoaka  o  ka  lima  aia  iluna,  the  palms  of  the  hands  are 


230 

turned  upwards,  priests,  chiefs  and  people,  all,  obedient  to  the 
command,  held  up  their  hands  and  remained  motionless,  sitting 
perfectly  still.  If  any  one  stirred,  he  was  put  to  death.  The 
service  was  tediously  long,  and  by  the  time  it  was  over  the  pigs 
were  baked;  the  people  accordingly  ate  of  them  and  then  went 
home  to  their  beds. 

116.  On  the  morning  of  the  morrow,  which  was  Olepau,  all 
the   female  chiefs,   relations   of   the   king,   came  to   the   temple 
bringing  a  malo  of  great  length  as  their  present  to  the  idol.     All 
the  people  assembled  at  the  house  of  Papa,  to  receive  the  women 
of  the  court.     One  end  of  the  malo  was  borne  into  the  heiau, 
(being  held  by  the  priests),  while  the  women-chiefs  kept  hold 
of  the  other  end;   the  priest  meantime  reciting  the  service  of 
the  malo,  which  is  termed  Kaioloa.38 

117.  All  the  people  being  seated  in  rows,  the  kahuna  who 
was  to  conduct  the  service — (nana  e  papa  ka'pule) — stood  forth; 
and  when  he  uttered  the  solemn  word,  Elieli, — completed, — the 
people  responded,  Noa.     The  kahuna  said,  la  c!     Oh   la!  and 
the  people  responded,  Noa  honua,  Freedom  to  the  ground !    The 
consecration  of  the  temple  was  now  accomplished,  and  the  tabu 
was  removed  from  ii,  it  was  noa  loa. 

With  such  rites  and  ceremonies  as  these  was  a  luakini  built 
and  dedicated.  The  ceremonies  and  service  of  the  luakini  were 
very  rigorous  and  strict.  There  was  a  proverb  which  said 
the  work  of  the  luakini  is  like  hauling  ohia  timber,  of  all  labor 
the  most  arduous. 

118.  The  tabu  of  a  luakini  lasted  for  ten  days,  being  lifted 
on  Huna,  nth,  and  on  the  evening  of  the  following  day,  Mo- 
halu,    began   another   service   of   a  milder   cult — a   hoomahana- 
hana  service.     This  continued  for  three  days ;  and  with  it  term- 
inated the  special  services  of  the  king. 

119.  When  the  people  and  the  priests  saw  that  the  services 
of  the   luakini  were  well   conducted,   then  they  began   to  have 
confidence  in  the  stability  of  the  government,  and  they  put  up 
other  places  of  worship,  such  as  the  Mapele,  the  Kukoca,  the 
Hale-o-Lono.     These  heiaus  were  of  the  kind  known  as  hooulu- 
nlu  (hoouluulu  ai=to  make  food  grow),  and  were  to  bring  rain 
from  heaven  and  make  the  crops  abundant,  bringing  wealth  to 
the  people,  blessing  to  the  government,  prosperity  to  the  land. 


231 

120.  After  this  the  king  must  needs  make  a  circuit  of  the 
island,  building  heiaus  and  dedicating  them  with  religious  ser- 
vices ;  traveling  first  with  the  island  on  his  right  hand   (ma  ka 
akau  o  ka  tnokupuni  e  hele  mua  ai).     This  progress  was  called 
ulu  akau,  growth  to  the  right.     When  this  circuit  was  accom- 
plished another  one  was  made,  going  in  the  opposite  direction, 
to  the  left.     This  was  termed  ho'i  hema,  return  on  the  left.     It 
was  likewise  conducted  with  prayers  to  the  gods. 

12 1.  All  the  aliis  below  the  king  worshipped  regularly  each 
month  and  from  year  to  year  in  their  heiaus. 

122.  If  an  alii  ai  moku,  the  king  of  an  island,  was  killed  in 
battle,  his  body  was  taken  to  the  luakini  and  offered  up  to  the 
gods  by  the  other  king  (hai  ia). 

123.  In  such  ways  as  these  did  the  kings  and  chiefs  worship 
the  gods  in  the  ancient  tmes  until  the  time  of  Liholiho,  when 
idol  worship  came  to  an  end. 

NOTES   TO   CHAPTER   XXXVII. 

(1)  Sect.   4.     Lana-nuu-mamao,  a   tower-like   frame,   made  of  strong 
timbers,   covered  with  aho,  i.   e.  poles,  but1  not  thatched.     It  had  three 
floors,  or  kahuas,  of  which  the  lowest  was  named  lana,  the  next  nu'u,  and 
the  highest  mamao.     The  lowest,  the  lana,  was  used  for  the  bestowal  of 
offerings.     The  second,   nu'u,  was  more  sacred ;  the  high  priest  and  his 
attendant's  sometimes  stood  there  while  conducting  religious  services.  The 
third,    the   mamao,    was   the  most   sacred   place   of  all.      Only  the   high 
priest  and  king  were  allowed  to  come  to  this  platform.     When  worship 
was  being  conducted  at  the  lana-nu'u-mamao  all   the  people  prost'rated 
themselves.     It  seems  probable  that  the  lana-nu'u-mamao  was  used  as  a 
sort  of  oracle. 

(2)  Sect'.  5.     Hoo-mahana-hana,  a  relaxation  of  the  rigor  of  tabu,  a 
resting  spell  in  which  the  priests  and  workmen  took  it  easy  and  indulged 
in  some  informalities.     It  was  analogous  to  Refreshment-Sunday  in  Lent. 
The  following  form  of  prayer  is  communicated  to   me  as  one  that  was 
used  in   entreating  the  gods  to   grant  the   dispensation   for    a  period  of 
hoomahanahana. 

Pule  Hoomahanahana. 

1  E  Ku  i  ka  lana  mai  nuu, 

2  E  Ku  i  ka  ohia  lele, 

3  E  Ku  i  ka   ohia-lehua, 

4  E  Ku  i  ka  ohia-ha  uli, 


232 

5  E  Ku  i  ka  ohia  moewai. 

6  E  Ku  mai  ka  lani, 

7  Ku  i  he  ao, 

8  E  Ku  i  ka  honua, 

9  E  ka  ohia  ihi, 

10  E  Ku  i  ka  lani-ka-ohia,  ka  haku-ohia, 

11  A   ku,  a  lele,  ua  no  a. 

12  A  noa  ia  Ku. 

13  Ua  uhi  kapa   mahana, 

14  Hoomahanahana  heiau. 

15  E  noa,  e  noa. 

16  Amama  wale.     Ua  noa. 

O   god  Ku,   of  the   sacred  altar! 

O  Ku  of  the  scaffolding  of  ohia-timber } 

O  Ku  carved  of  the  ohia-lehua! 

O  Ku  of  the  flourishing  ohia-ha! 
5     O    Ku   of   the   water-seasoned   ohia    timber! 

O    Ku,    come   down   from   heaven! 

O   Ku,   god    of   light'! 

O  Ku,  ruler  of  the  world ! 

O  magnificent  oM'a-tree ! 

10    O  Ku  of  the  ohia-tree.  carved  by  a  king,  lord  of  ohia- 
gods! 

It  lifts,  it  flies,  it  is  gone, 

The  tabu  is  removed  by  Ku. 

Robed  are  we  in  warm  tapas, 

A  warmth  that  relaxes  the  rigors  of  the  heiau. 
15     Freedom!     freedom! 

The  load  is  lifted !  there  is  freedom ! 

(3)  Sect'.    5.     Aha,   often    used   to   mean   a   prayer,    an   incantation,    a 
•service,   or  the   successful   performance   of   a   service, — the   slabness   and 
•goodness   of  it,   in  the  present   instance  means  a  cord,   or  mat   braided 
out  of  a  sea-tangle,  which  was  found  in  the  deep  ocean  far  out  to  sea. 
Cocoanut  fibre  was  combined  with  the  sea- weed  in  braiding  this  aha.  The 
sea-weed  was  perhaps  more  generally  called  ahaaha.     This  aha  was  used 
in  the   decoration  of  the   shrine  of  Ku.     The  finding  of  the   sea-tangle, 
with  which  to  make  the  aha,   was,  of  course,   more  or  less  a  matter  of 
good  luck.     Hence  the  uncertainty  as  to  the  length  of  the  kapu. 

(4)  Sect.  9.     Hoouluulu  ai,  to  bless  the  crops.     Here  is  a   sample  of 
a  prayer  used  on  such  an  occasion. 

Pule  Hoouluulu  ai,  or  Pule  Hcomau. 

i     E   Lono,  alana  mai  KaJiiki, 
2    He  pule  ku  keia  ia  oe  e  Lono. 


233 

3  E  Lono  lau  ai  nui. 

4  E  ua  mai  ka  lani  pili, 

5  Ka  ua  houlu  ai, 

6  Ka  ua  houlu  kapa, 

7  Popo  kapa  wai  lehua 

8  A    Lono   i  ka    lani. 

9  E  Lono  e!     kuu'a  mai  koko  ai,  koko  ua. 
10  Ulua   mai, 

10    Houlu  ia  mai  ka  ai  e  Lono  I 

12  Houlu  ia  mai  ka  ia. 

13  Ka  moomoo,   kiheaheapalaa   e   Lono! 

14  Amama.     Ua  no  a. 

1  Oh  Lono,  gift  from  Tahiti, 

2  A  prayer  direct  to  you  oh  Lono, 

3  Oh  Lono  of,  the  broad  leaf, 

4  Let  the  low-hanging  cloud  pour  out  its  rain, 

5  To  make  the  crops  flourish, 

6  Rain  to  make  the  tapa-plant  flourish, 

7  Wring  out  the  dark  rain-clouds 

8  Of   Lono   in   the   heavens. 

9  Oh  Lono  shake  out  a  net-full  of  food,  a  net-full  of  rain. 

10  Gather  them  together  for  us. 

11  Accumulate  food  oh  Lono! 

12  Collect  fish  oh  Lono  ! 

13  Wauke  shoots  and  the  coloring  matt'ers  for  tapa. 

Amen.     It  is  free. 

(5)  Sect.    14.     Kahuna   kuhi-kuhi-pu'u-one,   literally   the   kahuna   who 
pointed  out'  the  piles  of  sand.   Sand  was  the  material  used  in  making  a 
model,  or  plan  of  a  heiau. 

(6)  Sect.  18.     Lua-kini,  Lua,  a  pit,  and  kirn  400,000.     It  was  this  un- 
doubtedly which   gave  the  name  to  this  kind  of  a   heiau.     Into  this  pit 
it  is  said,  that  t'he  decayed  bodies  of  the  offerings  were  finally  thrown. 
It  is  a  singular  thing  that  the  name  luakini  should  often  be  used  to  mean 
a  Christian  church,   or  temple,  whereas  the  word  heiau  is  never,  to  my 
knowledge,  so  applied.     It  seems  to  prove,  however,  that  the  luakini  was 
the  highest  grade  of  heiau. 

(7)  Sect.  21.     Lana-nuu,  the  same  as  lana-nuu-mamao. 

(8)  Sect.  20.     The  house  of  Papa. — Papa  was  a  mythical  character,  wife 
•of  Wakea. — See  Chap.  XLV.     The  Hale  o  Papa  was  the  place  where  the 
women-chiefs  had  their  services. 

(9)  Sect  21.     Makaiwa:     Images  with  eyes  of  pearl, 

(10)  Sect.  21.     Mo-i,  sovereign,  a  word  used  in  the  days  of  the  mon- 
archy to  designate  the  king  or  queen. 

(11)  fSect.   23.     Hale-puu-one :   so  called  because  it   was  of  the  same 
•shape  that  sand  would  take  if  piled  evenly  in  one  spot.  i.  e.,  of  a  conical 


234 

shape,  like  the  old-fashioned  Sibley  tent,  used  in  the  army  of  the  Potomac 
in  the  early  years  of  the  great  Civil  War. 

(12)  Sect.  23.  Hawai:  a  long  gabled  house  in  which  the  women 
priests  of  the  order  of  Papa,  assembled  with  the  king  and  priests  to 
perform  a  service  of  purification, — Pule  huikala, — after  which  they  sepa- 
rated, to  remain  strictly  apart  until  the  luakini  was  noa.  The  prayer 
used  on  such  an  occasion  was  probably  of  the  Moo-Lono,  rite  of  Lono, 
as  follows: 

1  E  Lono  i  ka  oualii, 

2  E  Lono  uli  moe, 

3  E  Lono  uli  lani, 

4  E  Lono  ka  lana  mai  nuu, 

5  E  Lono  i  ka  makaiwa, 

6  E  Lono  i  ke  one  lau  ea, 

7  E  huli  e  Lono, 

8  E  kala  e  Lono, 

9  Kala  ia  na  hala  o  ke  alii  kane. 

10  E  kala  i  ka  hala  o  ke  alii  ivahine. 

11  E  kala  i  ka  hala  o  na  kahuna. 

12  E  kala  i  ka  hala  o  ka  hu,  ka  makaainana> 

13  He  pule  kala  keia  ia  oe  Lono. 

14  Kuu'a  mai  ka  ua  pono, 

15  Ka  wai  ola, 

16  Ka  alana  pono. 

17  Pono  i  kukini  ia  Lono, 

18  Lono-a,  ke  akua  mana. 

19  Amana.      Ua   noa. 

Response —  20  Ua  noa  ke  kino. 

21  Kapu  ia  kou  heiau,  e  ke  akua. 

22  Hu  a  noa. 

23  Noa,  noa,  ua  lele, 

24  A  lele  ia  Lono,  ke  akua  mana. 

25  Amana. 

1  Oh  Lono,  tender  offshoot  of  deity, 

2  Oh  Lono,   consort  of  Uli, 

3  Oh  Lono-UH,  the  heavenly  pair, 

4  -Oh  Lono,  comforter  of  this  fleshy  temple, 

5  Oh  Lono,  the  discerning  one, 

6  Oh  Lono,  who  abides  with  one  to  the  last  sand, 

7  Turn  t'o  us,  o  Lono. 

8  Forgive,  oh  Lono, 

9  Pardon  the  sins  of  the  men  chiefs, 

10  Pardon  the  sins  of  the  women-chiefs, 

11  Pardon   the   sins   of  the   kahunas, 


235 

12  Pardon  the  sins  of  the  boor,  the    plebeian,  (hu). 

13  This  is  a  petition  to  you  for  pardon,  oh  Lono. 

14  Send  gracious   showers  of  rain,  oh  Lono. 

15  Life-giving  rain,  a  grateful  gift, 

16  Symbols  of  Lono's  blessing, 

17  Lono-a,   the  mighty  god. 

18  Amen.     It  is  noa. 
Response —  19    The  bodies  are  purified, 

20  Your  temple  is  tabu,  oh  God. 

21  Purification  for  the  multitude. 

22  Purification,  purification. 

23  Salvation  by  Lono,  the  mighty  god.     Amen. 

(13)  Sect.  26.     Niheu:     The  hair  was  mixed  with  red  clay — alaea — 
and  skewered  on  top  of  t'he  head.    The  hair  of  another  person,  it  is  said, 
was  sometimes  added  to  the  natural  hair. 

(14)  Sect.  27.    Pule  huikala  no  ka  aina.     A  prayer  to  purify  the  land. 

1  E  Lono  ma  ka  uli  lani, 

2  Eia  ka  ai,  eia  ka  ia, 

3  He  alana,  he  mohai, 

4  He  nuhanuha,  he  alana  ia  oe  e  Lono. 

5  Houlu  ia  ka  ai  i  keia  ahupua'a, 

6  E  ulu  a  maka-ole  ke  kalo, 

7  E  ulu  a  muaiwa  ka  uala. 

8  A  eia  ka  puaa, 

9  He  puaa  kukui  nau  e  Lono. 

10  E  kui  a  ko  ahu  puaa, 

11  A  palahu  ka  ai  i  waena, 

12  A  o  kau  ola  ia  e  ke  akua. 

13  E  Lono,  nana  i  kou  pulapula. 

14  Amana.     Ua  noa. 

O  Lono  of  the  blue  firmament! 
Here   are  veget'ables,    here   is   meat, 
An   offering  of  prayer,   a  sacrifice, 
An  offering  of  fat  things  to  you,  o  Lono ! 
5     Let  the  crops  flourish  in  this  ahu-puaa! 

The  taro  stay  in  the  ground  till  its  top  dies  down, 
The  potato  lie  in  its  hill  till  it'  cracks. 
And  here  is  the  pig, 

A  pig  carved  in  kukui  wood  for  you,  o  Lono, 
10    Let  it  remain  on  your  district-altar 
Until  the  vegetables  rot  in  the  fields. 
Such  is  thy  blessing,  o  God. 
*          O   Lono,  look  upon  your  offspring! 
The  burden  is  lifted!     Freedom! 


236 

(A)  Sect.    30.      Uli,    an   au-makua,    the    chief    agent   of    the    kahuna 
anaana,  a  goddess,  often  addressed  as  "Uli  nana  pono.    Uli  nana  hewa." 
She  was  also  employed  to  do   other  criminal   work.     In  the  expression 
Lele  Uli!     That  goddess  is  appealed  to  to  speed  on  her  errand. 

(B)  Sect.   30.     The  word  Mu  here  refers,   it  would  seem,   to  Kane 
previously  mentioned.     The  meaning  is  not'  very  clear,   but  after  sifting 
the  various  conjectures  that  have  been  offered,  I  think  the  most  plausible 
is  that  it  adheres  to  the  generic  meaning  of  mu,  as  I  take  it  to  be,  i.  e. 
silent,   and  by   silence   giving  consent.      In   the   following  verse,    He  mu 
ka  ai-ku,  and  in  those  following  to  the   nth.  verse  inclusive  the  word 
mu  is  used  in  a  somewhat  different  sense.     I  take  it,  viz.,  that  the  ai-ku, 
those  who  eat  standing,  act  unceremoniously;   the  ai-a,  infidels,   sinners; 
and  all  the  other  bad  ones  are  now  quiet,  awed  into  silence.     In  con- 
sulting Hawaiian  scholars  as  to  the  meaning  of  this  word  I  have  found 
that1  they  either  had  no  opinion  about  it  or  that  no  two  of  them  agreed. 
I  have  also  found  that  the  same  person  held  a  different  opinion  at  dif- 
ferent t'imes.     It  should  be  added  that  mu  also  means  a  gentle  murmur, 
like  the  buzzing  of  insects,  as  in  the  following  extract  from  Ka  mele  o 
ka  Nalu  mai  Kahiki  mai,"  which  is  said  to  be  an  old   mele  revamped 
by  an  old  bard  named  Manu  who  lived  in  the  time  of  Kalakaua : 

Mu  olelo  ke  kai  o  Kuhia; 

K#  wa  mai  la  la  i  ka  laa-laau, 

A  lohe  ka  huakai  hele  o  Puuloa. 

Faint  murmurs  the  ocean  at  Kuhia, 

Spraying  upon  the  shrubs, 

Heard  by  the  travellers  to   Puuloa. 

(C)  Sect.   30.     Elieli:   Eli  is  to    dig.     The   following  instance   of   its 
use  in  a  counting  out  rhyme  sometimes  used  by  children  is  quoted  to  me: 

Eli-eli,    ku-pala-la! 
Nowaif    nowai 
Ka  lima  i  hawa-hawaf 
No  kahupcka. 

The  above  is  repeated  in  connection  with  a  play,  or  trick  more  pro- 
perly that  is  played  on  some  novice.  A  number  of  piles  of  sand  are 
heaped  up,  in  one  of  which  is  hidden  something  foul  or  disagreeable.  To 
each  of  the  players  is  assigned  a  heap  of  sand,  the  one  containing  the 
filth  being  given  to  the  green-horn  or  simple  one,  and  at  the  word  each 
one  sets  to  dig,  while  one  repeats  the  ditty.  When  the  unfortunate  one 
soils  his  hands,  his  name  is  at'  once  called  in  the  final  line. 

(15)  Sect.   32.     Lupalupa,   full  of  leaves,   shaggy,   flourishing;   having 
reference  also  to  the  branch  in  the  hand  of  the  priest. 

(16)  Sect.  32.  la:  Hawaiian  authorities  are  able  to  throw  no  light,  and 
conjecture  but  little    light  on  the  true  meaning  of  this  word.     It  is  evi- 


237 

dent'ly  the  name,  or  appellation,  or  stands  to  represent  some  deity. 
The  only  name  of  a  deity  corresponding  in  form  to  this  is  the  Hebrew 
JAH.  Ps.  68:4. 

(17)  Sect.  34.  Malu  koi:  After  a  prayer  the  axes  were  laid  within 
the  lintels  of  the  door  of  Mana  and  a  sacrifice  was  offered  of  three  fowls. 

The  following  is  a  Pule  main  koi: 

1  E  Kane   uakea 

2  Eia  ka  alana, 

3  He   moa  ualehu, 

4  He  moa  uakea, 

5  He  moa  ulahiwa, 

6  He  alana  keia  ia  oe  Kane, 

7  No  ke  koi  kalai, 

8  Koi  kua, 

9  Koi  kikoni, 

10  Koi  lou, 

11  He  koi  e  kai  e  kalai  ai  ke  kii, 

12  He  koi  ou   e  Kane,  ke  akua  ola, 

13  Ke  akua  mana, 

14  Ke   akua  noho  i  ka  iuiu, 

15  Ke   akua  i   ke  ao  polohiwa, 

16  E  ike  i  au  ia 

16  Ke  kahuna  kalai  kii, 

17  A   ku  ke  kii  o  Lanaikawai, 

18  O  ka  wai  ola  loa  a  Kane. 

19  E  Kane  eia  kou  hale  la,  o  Mauliola, 

20  E  ola  ia ,  ke  alii  heiau, 

20  E  ola  i  a'u  ia ,  ke  kahuna, 

21  E  ola  i  na  kahuna   kapu  heiau  a  pau, 

22  He  ai  kapu  ka  moa  o  ke  alii. 

23  E  ai  noa  ka  moa  o  ke  akua  me  ke  kahuna. 

24  A  lele,  ua  noa. 

25  A  noa  i  ke  akua. 

26  Amama. 

1  Oh   Kane  the   blond  one, 

2  Here     is  an  offering  of  prayer  to  you, 

3  A   snuff-colored   fowl   for  you, 

4  A   fowl    of   a   light-yellow   color, 

5  A  fowl  of  a  red  color. 

6  These  are  offerings    for  you  oh   Kane, 

7  For  the  benefit  of  the  carpenter's  adze, 

8  The  woodman's  adze, 
*  9  The  little  adze, 

10     The  reversible   adze, 


238 

11  An  adze  to  finish  off  the  image, 

12  The  image  of  you,  oh  Kane,  the  god  of  life. 

13  The  God  of  power, 

14  The  God  who  dwells  in  the  unapproachable  heavens, 

15  The  god  surrounded  with  clouds  and  darkness. 

16  Look  upon  me,  the  kahuna    Kalai-kii, 

17  Until   the   image    of   Lanaikawai   is  .set   up, 

18  Water  of  eternal  life  of  Kane, 

19  Oh   Kane,    here  is  your  house,   Mauliola. 

20  Etc.,  etc. 

(18)  Sect.   38.    'Pule   aha:     This  was  one  of  that  class   of  prayers, 
for    the    ceremonial    perfection    of    which    absolute    silence    and    freedom 
from  disturbance  was  essential.     The  worshippers  and  the  spectators,  or 
listeners,  whether  within  the  same  enclosure  or  outside  of  it,  must  pre- 
serve   the    most    profound    silence    and    attention.      The    charm    of    the 
service  would  be  broken  by  the  crowing  of  a  cock,  the  barking  of  a  dog, 
the  squeaking  of  a  rat,  or  the  hoofing  of  an  owl.     The  intrusion  of  a 
woman  was  strictly  forbidden  and  was  punishable  with  death.     An  aha- 
prayer   was   a  direct  appeal  to   heaven  to  indicate  by  certain   signs   and 
phenomena  the  answer  to  the  petition.     Rain,  thunder  and  lightning  were 
generally  regarded  as  unfavorable  omens. 

(19)  Sect.  38.     Mau-haa-lelea:     An   entire  turning  away,   repentance. 

(20)  Sect.   42.     Kua-mu,    Kua-wa   and    Kua-wao    were   gods   of    the 
woodlands.     It  was  Kua-mu  who  felled  a   tree  in  silence.     Kua-wa  did 
it  with  noise  and  shouting.    Kua-wao,  not  mentioned  in  this  prayer,  felled 
a   tree  anywhere  and   everywhere   and  as  he  pleased.     This   tumultuous 
and  joyous  rout  down  the  mountain  was  a  farewell  to  these   woodland 
deities. 

(21)  Sect.  52.     The  following  is  a  prayer  such  as  is  called 

PULE   O  KAI-A-POKEA. 

E  Kane,  e  Lono  i  ke  kai  uli, 
Ke  kai  kea,  ke  kai  haloiloi, 
Ke  kai   nalu-poi, 
Ke  kai,  e  Ku,  e  lana  i  Kahiki. 
5     E  Ku  i  ke  kai  i  KaJiiki! 
He  kai  kapu, 
He  kai  a  Po-kea. 
E  apo  i  ka  hua. 
Oia  ke  kai  e  lolo  ai, 

10    Ka   ohia,   ohia  Kua-mu,   Kua-wao,  Kua-iva,   Kua-lana, 
E  kaa  ai  ke  akua  kaei 
O   ke   kaJiua  aha-ula   kuhonua, 
O   ka   ohia   haku-ohia, 
Ke  kii  c  lele  ai  a  pan  ka  aina. 


239 

15    Nana  e  kulai  ka  hoa  paio. 

E  Kane,  eia  kou  kai  ola, 

Ai  ia,   inu   ia,   penu   ia. 

E  ola  i  ke  alii,  e  ola  i  na  kahuna, 

E  ola  i  na  mea  a  pau  i  nioe-kapu  i  ka  heiau! 
20    A   lele !     A  noa! 

A    mama!      Ua   noa! 

Noa  ia  Kane,  ke  akua  ola! 

Oh  Kane,   oh   Lono   of  the  blue  sea, 

The  white   sea,   the   rough   sea, 

The    sea    with    swamping    breakers', 

The  sea,  oh  Ku,   that'  reaches  to  Tahiti, 
5     Oh  Ku   of  the  ocean   at  Tahiti, 

The  sacred  ocean, 
7     Sea   of  the- bleached  skull. 

Take  of  the  sea-foam 

That  is  the  brine  wherewithal  to  consecrate, 
10     Consecrate  the  ohia,   ohia  of   Kuamu, 

Of  the  woodland  deities,  Kua-wao  Kua-wa,  and  Kua-lana, 

That  the  kaei  god  may  make  his  circuit 

About   the  pavement  guarded  by  the  aha  ula   obedient 
only  to  royalty. 

The   ohia,   god-image  of   ohia, 
15     God-image  that  shall  fly  to  the  conquest  of  the  whole  land. 

That    shall    overthrow   all    enemies. 

Oh  Kane,   here  is  your  life-giving  brine, 

To  be   mixed  with  food  to  be  drunk,  to  be  sopped  up. 

Long  life  to  the  king !    Long  life  to  the  kahunas. 
20    Long  life  to  all  true  worshippers  in  the  temple! 

It  is   lifted,   there  is  freedom! 

The   load    is    removed !      Freedom ! 

Freedom  through  Kane,  the  life-giving  one ! 

(a)  Pokea :  probably    from    poo    kea,    white    head,    i.    e.,    a    bleached 
skull.      The   dish   that   held   the  brine   was^a   skull. 

(b)  Aha  ula:     the  kind  of  aha  here  meant  is  the  cord  braided  with 
much   art,   of  many  colored   strands — one  of  them   red,    ula — which   was 
stretched   as   a   mystic   protection   about  the  residence  of  an   alii   with   a 
kapu.     It  was  claimed  that  if  a  tabu  chief  came  to  it,  the  aha  would  of 
itself  fall  to  the  ground,  out1  of  respect  due  to  the  tabu  of  the  chief;  but 
the  strength  of  the  chief's  tabu  must  be  such  as  to  warrant  it.     Of  course 
it  would  be  death  to  any  one  who  laid  unconsecrated  hands  upon  it. 

(c)  Haku-ohia:     this   was    a   name   applied   to   the   idol    called    Moi, 
spoken  of  in  section  21,  which  was  carved  from  ohia  wood.     Haku  means 
lord  or  head. 


240 

N.  B.     It  will  be  perceived  that  I  have  divided  line  10  into  two.     The 
exigencies  of  translation  made  this  necessary. 

(22)  Sect.    53.      Hopu,    seize,    a    word    of    command    uttered    by   the 
officiating  priest,  the  meaning  being,  take,  gods,  as  in  a  military  command, 
such  for  instance,  as  carry  arms. 

(23)  Sect.  55.    Man  hoe  e,  ihe  a  Luakapu,  etc.     Needless  to  say,  the 
difficulties  of  this  passage  are  doubled  by  the  inaccuracy  of  the  etymology 
and  absurdities   of  punctuation.     The  language   is   highly  figurative,   the 
key  to  its  meaning  being  found  in  the  veiled  allusions  to  the  nakedness 
of   the   man-god,    Kahoalii.     Ihe,    a    euphuism    for    membrum    virile   of 
Kahoalii.     Luakapu,    synonym    of   Kahoalii.     Lukaluka,    a   fold   of   tapa 
cloth,  worn  by  priests  and  others  about  the  loins  in  a  manner  similar 
to  the  pau  worn  by  the  women.     Hookama  is  to  adopt  as  a  son.     Haa- 
lauele  means  a  house,   an  archaic  word. 

(24)  Sect.  56.     A   mio  i  ka  lani  omamalu   (ia  Kahiko}.     The  words 
in  parenthesis  are  not  quoted  by  Malo,  though  they  belong  to  the  verse, 
as  I  am  informed. 

(25)  Sect.  58.     Kuku,i  Kahiko  i  ka  lani,  &c.    The  t'ext  is  in  the  literal 
form  quite  meaningless.     It  is  as  follows :     "Kukui,  kahiko,  i  ke  lani  au, 
wai\la  make  o  manalu."    Kahiko  was  a  king  of  Hawaii  in  ancient  times. 
Tradition  says  of  him  that  he  was  at  first  a  good  king.     A  head  showed 
itself  in  the  ..heavens  and  a  voice  was  heard!  from  it  asking  the  question, 
"What  man  is  there  on  earth  ,who  is  just  'and  upright  in  his  life?" — ( Owai 
ke  kanaka  olalo  i  pono  ka  noho  ana?)     The  people  answered  "Kahiko." 
Later  in  his  reign,  whenj  he  had  taken  to  evil  ways,  the  same  head  ap- 
peared and  asked  the  question,  "What  man  is  there  on  earth  who  leads 
a  bad  life?"    'Again. the  people  answered,  "Kahiko."    "What  is  his  fault?" 
asked  the  voice.    "He  commits  murder;',  he  robs  the  people  of  their  hair; 
his  life  is  corrupt,  and  now  he  instructs  the  people  to  pray  to  him,  that 
all  power  is  his."    Manalu  is  said  to  have  been  the  high  priest  of  Kafhiko. 
He  is  described  as^  a  very  selfish  person,  not  contented  to  suffer  another 
priest  to  conduct  a  service  without  his  interference  and  impertinent  dis- 
turbance, grimacing  and  making   insulting  gestures.     His  fellow  priests 
finally  raised  heaven  and  earth  and  besought  t'he  king  that  he  might  be 
put  to  death. 

Apropos  of  this  the  following  pule  has  been  communicated  to  me : 

1  Make  Kane  ia  hii, 

2  Hii  luna  i  ka  lani  o  Kane, 

3  Hii  ka  honua  ia  Kane, 

4  Hii  ke  ao  opulepule, 

5  Pule  ola  i  o  Kane  e. 

6  O  Kane  ke  akua  ola. 

7  Amama  Kahiko  ia  Kane. 

8  E  ola   o  Kane. 

9  A  mama.     Ua  noa. 


241 

Response  (?).  10    Noa  o  Kane,  ke  akua  o  ke  kupulau, 

11  Jo  welo  Kahiko  o  Kane, 

12  O  Kane  i  o  Manaele. 

13  Maeleele  ka  /am, 

14  Ka  lani,  ka  honua,  ua  kapu  no  Kane. 

15  Amama.     Ua  noa. 

1  Kane    wearies   himself   to    death   with   care> 

2  Care  for  the  government  of  his  own  heavenly  kingdom, 

3  The  earth  is   governed   by  Kane, 

4  Kane  cares  for  the  mottled  scirrus  clouds. 

5  Pray  to   Kane  for  life. 

6  Kane  is  the  god  of  life. 

7  Kahiko  said  amama  to  Kane 

8  Hail  Kane! 

9  Amama.-   It  is  noa. 

Response —  10    The  freedom  of  Kane,  God  of  the  shooting  herb. 

11  Through  Kahiko,  successor  of  Kane, 

13  Darkened  were  the  heavens. 

12  Kane  transmitted  it  to   Manaele. 

14  The  heavens,  the  earth,  are  sacre$  to  Kane. 

15  Amama.     It  is  noa. 

(26)  Sect.  61.     The  phrase,  Hana,  mai  a  mana  ke  kahuna,  which  I 
have  translated,  a  priest  ratified  it,  is  so  ungrammatically  put  in  the  text 
that  some  ingenuity  is  necessary  to  make  any  sense  at  all  of  it.  The  writ- 
ing of  the  words  is  in  a  different  hand  from  the  rest  of  the  text.     I  am 
told  that  it  was  the  custom,  when  land  was  made  over  to  any  one,  for  a 
priest  to  ratify  the  transaction  by   some  appeal  to  heaven. 

(27)  Sect.  61.     The  response  made  by  the  man  puts  one  in  mind  of 
the  passage,  "The  eartli  is  the  Lord's,  and  the  fullness  thereof." 

(28)  Sect.  64.     Hihia  literally  means  entanglements.     Perhaps  in  the 
present  instance  it  might  better  be  translated  burdens.     The  word   ka'i, 
or  its  reduplicated  form  kaikai,  as  here,  literally  means  t'o  bear,  to  carry. 

(29)  Sect.    66.     The   expression,   "kau   na   auau'J  is   said  to  be   very 
old. 

The  following  example  of  its  archaic  use  is  communicated  to  me : 

1  Aulana  auau  ka  aho! 

2  Hoa  kupukupu  ka  uki  zvailana! 

3  Lanalana,  hauhoa  ka  aha, 

4  /  ke  kua  o  ke  oa  o  ka  hale  o  Lono! 

5  E  Lono,  eia  ko  hale  la,  o  Mauliola, 

6  He  hale  ka-uki 

7  E   lioano,   hoano   e  Kane! 

8  Hoano  i  ko  hale! 


242 

9  He  luakini  kapu, 

10  He  ana  nau  c  Kane. 

11  E  ola!  c  ola!  e  ola  Kane! 

12  Hoano!  Ua  noa! 

Above  the  level  of  the  ground  floats  the  thatch-pole, 

Lash  with  a  tight  loop  the  uki  leaf  to  this  thatch-pole ! 

Bind  and  lash  the  cord  firmly 

To  the  back  of  the  rafters  of  Lono's  house! 
5     Oh  Lono,  here  is  a  house  for  you,  the  house  Mauliola ! 

A  house  finished  with  uki  leaf. 

Consecrate !  consecrate,  oh  Kane  ! 
8     Consecrate   this  house ! 

A  sacred  temple, 
10    A  cave-temple  for  you,  oh  Kane ! 

Life!     life!     life  through  Kane! 

Consecrated  !     The  work  is  done  ! 

(30)  Sect.  70.     Makaiwa,  pearl-eyed,  a  term  descriptive  of  the  images. 

(31)  Sect.   72.     That  a  criminal   was   chosen  for  this  sacrifice  is  not 
to  be  credited.     In  order  to  fulfill  this  function  worthily,  the  victim  must 
be  perfect  and  blameless.     An  infant,  or  an  aged  person,  a  female,  or  one 
in  anywise  deformed  would  not  fill  the  bill. 

(32)  Sect.  78.     The  following  is  communicated  to  me  as  as  a 

PULE  HULAHULA. 

1  Kai-ku  ka  lani,  kakaa  ka  honua,  alaneo  ke  kula.a 

2  Ua  moe  ka  ia,  ua  alaneo  ka  lani, 

3  Hoomamalu  ka  lani  la, 

4  E  Ku!  e  Kane  I  e  Lono! 

5  E  Lono  i  ka  po  lailai, 

6  Kuu'a  mai  ka  alaneo! 

7  Eta  la  he  mohai, 

8  He  puaa  no  ka  aha  niakap 
g  He  aha  hula  no   ke  alii, 

10  A'o  ka  hale  o  ke  akua. 

11  Ea  ka  lani.  ea  ka  honua, 

12  Ea  ia  Kane  ka  waiola, 

13  E  ola  i  ke  kini  o  ke  akua! 

14  Hoano!  hoano!  ua  ola!  ola! 

15  Ola  ke  alii,  ola  na  akua. 

16  Eia  ka  mohai  la,  he  puaa. 

17  A  make  ka  puaa,  nan  e  ke  akua. 

18  A  noa!  Ua  ola! 


243 

Resplendent  the  heavens,  crystalline  the  earth,  mirror-like  earth's 
plane, 

The  milky  way  inclines  to  the  West,  refulgent  are  the  heavens. 

The  heavens  are  guarded  by  the  milky  way. 

Oh  Ku !  Oh  Kane,  Oh  Lono ! 
5     Oh  Lono  of  the  clear  night', 

Keep  the  brightness  of  the  heavens  undimmed  1 

Here  is  an  offering, 

A   swine   sacrificed   for  this    performance  in  public b 

The  celebration  of  a  hula,  a  hula  in  honor  of  the  king; 
10    In  honor  of  the  house  of  the  god. 

The  king  comes  forth,  the  people  gather  together, 

Kane  comes  with  the  water  of  life, 

Life  through  the  multitude  of  the  gods ! 

Sacred!    sacred!  Life!      life! 
15     Life  through  the  king  !  life  through  the  gods ! 

Behold  the  sacrifice,  a  pig! 

Sacrificed  is  the  pig,  it  is  thine  O  God ! 

It  is  done  !     We  are  saved  ! 

(a)  When  the  heavens  were  clear  and  free  from  clouds  it  was  a  good 
omen. 

(b)  This  performance  was  called  aha  maka,   a  performance  for  the 
eye,   maka.     All  previous  performances  had  been   in  secret  and  for  re- 
hearsal. 

(33)  Sect.  85.    Akua  maoli:    The  carving  of  an  idol  did  not  produce  a 
real  god,  akua  maoli.     To  accomplish  this  sacrifice,  worship,  prayer,  hoo- 
mana,  were  required.     It  was  a  work  of  time,  patience,  and  faith. 

(34)  Sect.   87.     Aha  linalir.a:    said  properly  to   be  aha   limalima:    so 
called  from  the  finger-like  tassels  or  points  which  hung  from  it.     It  was. 
a  decorative,  net-like  arrangement  of  cords,  fringed  with  tassels   (lima- 
lima}.    This  was  hung  over  the  ridge-pole.     The  prayer  which  was  ut- 
tered was  said  to  be  as  follows,  and  was  called 

PULE  KUWA. 

E  Ku  i  ka  lani, 
Ke  aha  o  makuu-halala* 
E  Ku  i  kaupaku  o  Hanalei,  makuu  oloa, 
E  pu,  e  hikii,  c  paa  ia  oloa, 
5     O  oloa  hulihia  ka  mana, 

He  mana  puki  no  ka  aha  oloa, 
E  mana  i  ke  akua. 
E  oki  i  ka  piko  o  Mana. 
Ua  mana,  mana  ka  aha  linalina 
10    /  ka  hale  o  ke  akua  o  Kane. 
Oki3 a  ka  piko! 
A  noa!  ua  noa! 


244 

O  Ku  in  the  heavens! 

Behold  the  cord  done  into  the  all-including  knot! 
Oh  Ku  of  the  mystic,  wonderful  ridge-pole  of  Hanalei ! 
Bind,  tie  with  the  knotted  oloa ! 
5     It'  is  the  oloa  that  shall  overturn  the  power. 
Power  is  wrapped  up  in  the  oloa  cord. 
Let  power  go  forth  to  the  god-image ! 
Cut  now  the  navel-cord  of  the  house  Mana ! 
Virtue,  virtue  resides  in  the  knotted  oloa  cord 

10  That   decorates   the   house    of    god    Kane. 

11  Cut'  now  the  navel-string! 

Done  !     It  is  done  ! 

(*)  Ke  aha  o  makuu  halala.  Mr.  S.  Percy  Smith  finds  in  this  a  ref- 
erence to  the  ancient  Maori  saying,  "Here  ki  te  here  o  Matuku-tako-tako, 
te  taca  te  wewete"  "Bind  with  the  binding  of  Mat'uku-tako-tako,  which 
cannot  be  undone."  It  is  a  long  story. 

(35)  Sect.  89.  Kuili:  this  word  means,  I  am  told,  that  everyone  talks, 
or  prays  at  once.  In  this  case  the  reference  is  to  the  fact,  so  said,  that 
all  utter  their  prayers  at  the  same  time.  Whether  this  applies  only  to 
the  priests,  or  also  includes  the  people,  I  am  not  able  to  say 

PULE  KUILI. 

Kuili  ka  pule  lani  o  Ku, 

E  Kane,  e  Lono  i  ka  ouli  lani, 

Lani  kuwa,  e  Kane, 

Kane  ke  akua  mana, 
5    Mana  e  hehi  ka  aha  hulahula. 

Kuili  ia  ka  leo  paa, 

Ka  leo  wi,  ka  leo  ohe,  ka  leo  ohia, 

Haku-ohia  o  uka  e! 

Kuili  ia  i  paa, 
10    E  paa  i  ka  lani, 

A  mana  i  ka  lani 

A  ulu  i  ka  lani, 

A  ht  i  ka  lani,  lani  ku. 

Oili  ka  pule, 
15     Kuili!  kuhano! 

He  lani  pakaua  kukahi. 

Ua  noa! — E  hui  ka  pule! 

Unite  now  in  fhe  prayers  of  the  king  to  Ku ! 
Oh  Kane,  oh  Lono  of  the  portent-showing  heavens, 
Heavens  that  have  been  lifted  up  O  Kane, 
Kane  the  god  of  power, 


245 

5     Power  to  foot  it  in  the  assembly  of  the  dancers. 

Restrain  now  the  voice  and  suppress  it, 

The  voice  of  hunger,  the  sound  of  the  bamboo,  the  sound  of  thf> 
ohia  trees, 

Ohia-god  of  the  mountain  forests. 

Lift  up  your  prayers  that  they  may  be  approved ! 
10    Approved  in  the   heavens ! 

Have  power  in  the  heavens ! 

Flourish  in  the  heavens ! 

Scatter  blessings  from  the  heavens,  the  upper  heavens! 

The  prayer  unrolls  itself. 
15     The  prayer  is  uttered;  Kane  reigns  over  all. 

A  heaven  t'hat  is  a  walled  stronghold. 

The  prayer"  is  finished. — Let  all  pray ! 

(36)  Sect.  95.  In  this  ceremony  a  long  line  of  sinnet  made  of  coco- 
nut fibre  was  hung  about  the  inside  of  the  house  Mana,  from  which  were 
suspended  a  number  of  strips  of  tapa  of  the  sort  called  mahuna.  The  literal 
meaning  of  the  phrase  hooivili-moo  is  to  twist  the  serpent  or  lizard.  But 
symbolical  expressions  that  have  made  departures  as  far  from  the  orig- 
inal starting  point  as  the  serpent-land  of  Asia  is  from  serpent-free  Ha- 
waii, have  as  a  rule  precious  little  of  the  original  literalism  left  in  their 
meaning.  The  following  is  communicated  to  me  as  a 

PULE  HOOWILIMOO. 

Hauli  lani  ka  aha  ka  apipi  o  Kane, 

O  Kane  ulu  lani,  hakoikoi  ka  lani, 

Lani  ku,  ka  alana  o  aha  ula  Hoou'ilimoOr 

Moo  lani,  moo  lani  aukuku  ka  honua. 
5     Ua  ^vela  ka  ho  kit  Kaelo  ia  Makalii, 

Ka  auhuhn  paina, 

O  Hoowilimoo  ka  aha  nani, 

Nani  Kukulu   o    Kahiki, 

Ua  nani  ka  aha, 
10     Ua  moe  kaoo  ka  leo  kanaka. 

E  kai  ka  aha  no  ke  alii, 

He  aha  noa,  he  aha  lele, 

He  aha  kapu,  he  aha  ku, 

Kulia  ka  aha  no  ke  alii, 
15    A  make  ka  hoa  paio. 

Kulia  ka  aha,  ola  no  ke  alii. 

A  lu,  a  ola,  ola  ka  aina 

la  oe  Kane,  ke  akua  ola. 

E  ola  ia'u,  ia  (Mahoe)  ke  alii. 
20     Ua  noa!  Ua  ka'i  ka    aha! 


246 

From  heaven  fell  the  aha  to  the  spot  favored  by  Kane, 

Kane  who  arched   the   heavens,   mottled   with   clouds    the   whole 
heavens. 

Gift'  of  the  sacred  red  aha  of  Hoowilimoo  of  the  upper  heavens. 

Heavenly   portent !    heavenly   portent !    that    fills  the    earth    with 

blessings. 
5    The  star,  Kaelo,  blazes  in  the  season  of  Makalii, 

The  bitter  auhuhu  scorched  to  brittleness, 

Hoowilimoo  is  the  beautiful  service. 

Beautiful  is  Tahiti, 

Favorable  are  the  omens  for  the  service. 
10    The  voice  of  the  multitude  is  at  rest. 

Now  must  we  perform  the  service  for  the  king. 

An  acceptable  service,  one  that  reaches  its  end, 

A  sacred  service  that  shall  not  fail. 

The  assembly  stands  before  the  king. 
J5     His  enemies  shall  melt  away  before  him. 

Pour  abundance !  life !  life  to  the  land 

Through  you  Kane,  the  god  of  life ! 

Life  to  me,  to   (Mahoe)   the  king! 
20    It  is  accepted  !    The  service  is  accomplished ! 

(36^)  Sect.  97.  Ka-papa-ulua:  This  peculiar  custom,  seeming  relic, 
-surviving  echo  perhaps  of  old-time,  South-sea  cannibalism,  was  called  by 
this  name  because  in  going  out'  the  rowers  who  occupied  the  forward  part 
•of  the  canoe  were  in  the  habit  of  striking  (ka)  vigorously  against  the 
side  (papa}  of  the  canoe,  at  the  same  time  the  one  who  held  hook  and 
line  sat  in  the  stern.  The  name  ka-papa-ulua  was  also  applied  t'o  the 
kahuna  who  hooked  the  human  ulua.  In  going  through  the  village  the 
kahuna  used  the  same  means  to  wake  up  and  bring  out  the  human  prey 
as  he  did  in  the  ocean.  He  struck  with  his  paddle  on  the  door  of  t'he 
"house  at  the  same  time  calling  out  some  blind  phrase  perhaps,  as  haha 
•ulua,  haha  mano,"  signifying  a  big  catch  of  that  kind  of  fish,  on  which 
'the  occupants  of  the  house,  would,  if  green,  run  out  t'o  see  the  sight,  and 
'thus  give  the  murderous  priest  his  opportunity.  A  dead  man.  not  a  woman, 
with  a  hook  in  his  mouth  answered  very  well  as  an  ulua.  In  fact  it  was 
imore  desired  by  the  priests,  though  it  was  euphemistically  called  by  the 
•same  name. 

(37)  Sect.  no.  The  occasion  of  bringing  down  the  koa  tree,  like  that 
•of  fetching  the  haku-ohia-idol  from  the  mountains,  was  a  scene  of  riot  and 
-tumultuous  joy,  like  the  procession  of  a  Bacchic  chorus,  or  shouting  the 
harvest-home.  The  following  is  communicated  to  me  as  a  sample  of  the 
•wild  song  and  chorus  shouted  by  the  multitude  on  such  an  occasion: 


247 


MELE  HOOKANIKANI-PIHE. 


One — /  ku  mau  man! 

All—/  ku  wa! 

One — /  ku  mau  mau! 

I  ku  huluhulu! 

I  ka  lanawao! 
All  —  /  ku  wa! 
One — /  ku  lanawao! 
All  —  /  ku  wa! 

I  ku  wa!  huki! 

I  ku  wa!  ko! 

I  ku  wa  a  mau! 

A  mau  ka  eulu! 

E  huki,  el 

Kuli'a! 

Unn'a  ka  hanu! 


Stand  up  in  couples ! 

It  moves,  the  god  begins  to  run! 

Stand  at  intervals ! 

Stand  in  couples 

Haul   with  all  your  might ! 

Under  the  mighty  trees ! 

Stand  at  intervals ! 

Stand  up  among  the  fall  forest  trees ! 

Stand  at  intervals! 

Stand  at  intervals !  and  pull ! 

Stand  at  intervals  !  and  haul ! 

Stand  in  place  !  and  haul ! 

Haul  branches  and  all ! 

Haul  now ! 

Stand  up  my  hearties  ! 

Hold  your  breath  now  ! 


A  lana,  ua  holo  ke  akua!         It  moves,  the  god  begins  to  run! 

(38)     Sect.    116.     Kai-oloa:     Any  tapa   that  was  bleached   with    sea- 
water  was  called  kai-oloa.     The  following  is  communicated  to  me  as  a 

PULE  KAIOLO'A. 

Malo  lani  kailolo'a, 

Ka  male   o   ke  akua,   o   Uli. 

Uliuli    kai,   e  Hina! 

Hinaluuloa  ka  malo  o  Hina. 
5    He  ua  lele  ka  malo  o  Ku, 

Ku  i  ka  lalani  heiau. 

Aulana  ka  malo  o  Lono! 

Hume!   hume  ka  malo  o  Lono-kaiolohia! 

E  lei  ana  ka  malo  o  Lono-Jionua. 
10    Honua-ku-kapu   ka  malo    o   lo-uli. 

Ka  malo  puhano,  kukapu.  e  Kane-auhaka, 

Hume  ia  ko  malo! 

Eia  la  he  malo  kapu,  he  olo'a. 

Oloa  lani  ke  ola   o  na  'Hi  wahine. 
15     Hikii  ia  a  paa  i  ka  heiau, 

Heiau  ku,  heiau  lani, 

No   ke  alii,  no   Umi  a  Liloa. 

E  ola  ke  alii! 

E  lanakila  kee  alii  a  make  ka  hoapaio! 
20    E  hume  ke  kii  i  ka  malo! 

Ua  noa!  a  noa  ka  maka,  maka  aha  o  ke  alii! 


248 

Malo   of   the   king,   bleached   in   the   ocean, 

Malo  of  god  Uli ! 

Dark  blue  the  sea,  oh  Hina ! 

Bright  red  the  malo  of   Hina. 
5    Lace-like  as  a  mist-scud  the  malo  of  Ku, 

Ku,  the  god  of  many  temples. 

Pass  between  the  thighs  the  malo  of  Lono ! 

Gird !  gird  on  the  malo  of  Lono,  the  variegated ! 

They  are  bearing  on  their  shoulders  the  malo  of  Lono-honua. 
10    Decorated  at  its  ends  is  the  malo  of  the  bird-god  To-uli, 

Leaf  embroidered  the  malo  of  long-limbed  Kane, 

Gird   on   your   malo! 

Lo  here  is  a  sacred  malo,  bleached  by  the  ocean ! 

The  sacred  malo  of  the  king  is  life  to  the  women  chiefs. 
15     Bind  it  fast  to  the  heiau ! 

An  ordinary  heiau,  a  royal  heiau, 

A  heiau  for  the  king,  for  Umi,  son  of  Liloa. 

Long  live  the  king! 

May  he  be  victor,  and  put  down  all  his  enemies ! 
20    Array  now  the  god-image  in  the  malo ! 

It  is  accepted,   the  ceremony,   the  ceremony   of  the  king  is  ac- 
cepted. 

(39)     .Sect'  86.    Hai  ka  haina  :  made  a  report  to  the  king  that  everything, 
including  the  omens,  was  going  on  well,  and  was  favorable. 


CHAPTER  XXXVIII. 

THE    CIVIL    POLITY. 

1.  The  word  kalaimoku  related  to  the  civil  polity,  or  govern- 
ment, of  the  land.     The  government  was  supposed  to  have  one 
body   (kino).     As  the  body  of  a  man  is  one,  provided  with  a 
head,  with  hands,   feet  and  numerous  smaller  members,  so  the 
government  has  many  parts,  but  one  organization. 

2.  The  corporate  body  of  the  government  was    the    whole 
nation,  including  the  common  people  and  chiefs  ttnder  the  king. 
This  is  seen  to  be  the  case  from  the  fact  that  in  a  country  where 
there  are  no  people  there  is  no>  government,  as  on  Kaula  and 
Niihoa.*     The  king  was  the  real  head  of  the  government ;  the 
chiefs  below    the    king    the    shoulders  and  chest.     The     priest 
of  the  king's  idol  was  the  right  hand,  the  minister  of  interior 
(kanaka  kalaimoku)  the  left  hand  of  the  government.     This  was 
the  theory  on  which  the  ancients  worked. 

(*)     Two  rocky  islets  inhabited  only  by  sea-birds. 


249 

3.  The  soldiery  were  the  right  foot  of  the  government,  while 
the  farmers  and  fishermen  were  the  left  foot.     The  people  who 
performed  the  miscellaneous  offices  represented  the  fingers  and 
toes.     The  unskilled  and   ignorant  mass  of  people  were  some- 
times termed  hu,  sometime&makaainana. 

4.  There  were  two  strong  forces,  or  parties,  in  the  govern- 
ment; one  the  kahunas,  who  attended  to  the  idol-worship,  the 
other  the  kataimoku,  or  king's  chief  councillor.     These  two  were 
the  ones  who  controlled  the  government,  and  led  its  head,  the 
king,  as  they  thought  best.     If  the  head  of  the  government  de- 
clined to  follow  their  advice,  the  government  went  to  another, 
on  account  of  the  fault  of  its  head,  that  is  the  king.     The  high 
priest, — kahuna  o  na  kii1 — controlled  the  king  in  matters  of  re- 
ligion— haipule — (He  was  keeper  of  the  king's  conscience.)    The 
kalaimoku,   chief  councillor  or   prime  minister,   guided  him   in 
regulating  the  affairs  of  administration,  and  in  all  that  related 
to  the  common  people. 

5.  In  time  of  war  the  high  priest — kahuna  kii — was  the  first 
one  to  advise     the     king     through     his  spiritual   offices.     The 
high   priest  would   instruct  the  king  that   it   was  necessary  to 
erect  a  heiau-luakini,  in  order  that  he  might  first  learn  by  the 
services  at  the  heiau     whether     it  was     advisable,  or  proper — 
pono — to  go  to  war.     If  the  priest  perceived  that  it  was  not  best 
to  make  war,  he  would  tell  the  king  "it  is  not  best  to  go  to 
war." 

6.  The  high  priest  had  many  methods   by  which  to  obtain 
omens  for  the  guidance  of  the  king ;  there  were  also  many  priests 
under  him,  and  each  priest  had  a  different  function,  the  whole 
service,  however,  was  under  the  direction  of  one  priest. 

7.  Many  were  the     duties  entrusted  to  the  priest  under  the 
king's  government,  the  temple-service  of  the     hiakini,    (a  war- 
temple)     and  that  of  the  kukoa'e,  (a  temple  to  propitiate  heaven 
for  food),  and  the  Makahiki  celebration,  also  the  distribution  of 
the  piles  of  goods  from  the  taxes  as  well  of  the  things  given 
as  sacrifices,  the  conduct  of  religious  services  and  the  uttering 
of  suitable  prayers — kau  mihau  ana2 — in  the  day  of  battle ;  in 
fact  everything  that  touched  the  worship  of  the  gods. 


250 

8.  It  was  the  duty  of  the  high  priest  to  urge  the  king  most 
strenuously  to  direct  his  thoughts  to  the  gods,  to  worship  them 
without   swerving,    to   be   always    obedient   to   their   commands 
with  absolute  sincerity  and  devotedness;  not  to  be  led  astray  by 
women;  not  to  take  up  with  women  of  low  birth;  but  to  serve 
only  the  gods. 

9.  One  thing  which  the  priest  urged  upon  the  king  was  to 
kill  off  the  ungodly  people,  those  who  broke  tabu  and  ate  with 
the  women,  or  who  cohabited  with  a  woman  while  she  was  con- 
fined to  her  infirmary,  and  the  women  who  intruded  themselves 
into  the  heiau. 

10.  Another*  thing  he  urged  was  that  the  woman  who  beat 
tapa  on  a  tabu  day,  or  who  went  canoeing  on  a  tabu  day  should 
be  put  to  death;  also  that  the  man  who  secretly  left  the  service 
at  the  temple  to  go  home  and  lie  with  his  wife  should  be  put  to 
death ;  that  the  men  and  women  who  did  these  things,  whether 
from  the  backwoods — kuaaina — or  near  the  court  should  be  put 
to  death. 

11.  That  any  man,  woman,  or  child,  who  should  revile  the 
high  priest,  or  a  keeper  of  the  idols,  calling  him  a  filth-eater,  or 
saying  that  he  acted  unseemly  with  women  (i  ka  ai  msa  kapu), 
should  be  put  to  death,  but  he  might  ransom  his  life  by  a  fi;ie  of 
a  fathom-long  pig. 

12.  Again,  that  if  the  king  by  mistake  ate  of  food  or  meat 
that    was    ceremonially    common    or    unclean — noa — the    king 
should   be   forgiven,   but  the  man  whose  food  or  meat  it  was 
should  be  put  to  death,  if  the  king  was  made  ill.     In  such  a 
case  a  human   sacrifice  was   offered   to  appease  the   deity,   that 
the  king  might  recovei   from  his  illness. 

13.  Again  that  certain  kinds  of  fish  should  be  declared  tabu 
to  the  women  as  food,  also  pork,  bananas  and  cocoanuts ;  that  if 
any  large  fish — a  whale — or  a  log  strapped  with  iron,  should  be 
cast  ashore,  it  was  to  be  offered  to  the  gods,  (i.  e..  it  was  to  be 
given  to  the  priests  for  the  use  of  the  king). 

14.  Again,  in  time  of  war  the  first  man  killed  in  battle,  who 
was  termed  a  lehua,  aird  the  second  man  killed,  who  was  termed 
a  lua  one,  were  to  be  offered  as  sacrifices  to  the  gods. 

There  were  a  great  many  ceremonies  and  services  ordered  by 


the  kahuna,  in  order  to  establish  the  best  relations  with  the  gods, 
as  the  kahuna  averred. 

15.  For  six  months  of  the  year  the  op  el  it  might  be  eaten  and 
the  aku  was  tabu,  and  was  not  to  be  eaten  by  chiefs  or  com- 
moners.    Then  again,   for  other  six  months  the  aku  might  be 
•eaten,  and  the  opelu  in  turn  was  tabu.     Thus  it  was  every  year. 

1 6.  Again  during  the  observance  of  Makahiki  the  services  at 
'all  the  heiaus  of  the  chiefs  were  omitted  for  two  months  and 
twenty-six  days ;  after  which  all  the  chiefs  returned  and  worship- 
ped the  idols. 

17.  After  the  aliis  resumed  their  religious  services  the  king 
must  build  a  luakini,  that  is  a  large  heiau.     It  was  a  common 
saying  that  this  caused  a  famine3  in  the  land,  due  to  the  fact 
that  the  inner  bark  of  the  ohia  was  red.     For  that  reason  the 
king  after  that  built  a  map  el  e,  it  being  believed  that  this  sort  of 
a  heiau  would  bring  prosperity  to  the  land,  because  the  bark  of 
the  lama,  which  was  the  wood  used  in  building  every  mapele 
heiau,,  was  black. 

1 8.  After  these  heiaus  were  built,  the  king  went  on  a  tour 
about  the  island,  putting  up  heiaus  as  he  went.     This  circuit 
was  called  a  palaloa.4     Next  the  king  made  an  unit  o  Lono,  and 
each  of  the  chiefs  erected  an  eweai,  which  was  a  heiau  to  bring 
rain. 

19.  At  this  time  a  light  was  kept  burning  all  night  in  the 
house  of  the  king  while  prayers5  were  constantly  recited  to  the 
gods,  beseeching  that  the  misfortunes  of  the  land  might  be  re- 
lieved and  averted,  that  it  might  be  cleansed  from  pollution,  its 
sins  blotted  out,  the  blight  and  mildew  that  affected  it  removed, 
that   it    might  be   protected    from   decay,    destruction   and   bar- 
renness.    Then  instead  one  might  see  the  shooting  forth  of  the 
buds,   the  weeding  of  the  ground,   the  earth  covered  with  the 
growing  vines,  the  separation  of  the  vines  from  different  vines 
interlocking  with  each  other  as  they  grow  together,  the  offering 
of  the  first  fruits  to  God. 

20.  If  all  these  matters  relating  to  the  worship  of  the  gods 
were  attended  to,  then  the  king  was   highly  commended  as   a 
righteous  king.     And  when  the  people  perceived  this,  they  de- 
voted themselves  with  diligence  to  their  farms  and  their  fishing, 


252 

while  the  women-folk  industriously  beat  out  and  printed  their 
tapas.  Thus  it  was  that  the  king  worked  away  in  the  worship 
of  the  gods  year  after  year. 

21.  It  was  on  these  lines  that  the  high  priest  constantly  used 
his   authority  and   influence   to  guide  the  king;  and   when  he 
saw  that  the  king  followed  all  his  instructions,  he  took  courage, 
and  some  day  when  they  were  conducting  a  service  together  suc- 
cessfully, he  ventured  to  beg  of  the  king  a  piece  of  land. 

22.  If  the  people  saw  that  a  king  was  religiously  inclined 
(haipule),  strict  in  his  religious  duties,  that  king  attained  great 
popularity.     From  the  most  ancient  times  religious  kings  have 
always  been  greatly  esteemed. 

23.  From  the  earliest  times  down  to  the  time  of  Kamehameha 
L,  not  one  of  the  kings  who  has  subjugated  under  his  rule  an 
entire  island  has  been  irreligious;  every  one  of  them  has  wor- 
shipped the  gods  with  faith  and  sincerity. 

24.  If  the  services  of  religion  under  any  king  were  conducted 
in  a  slack  or  slovenly  manner,  it  would  be  the  general  opinion 
that  that  government  would  pass  into  the  hands  of  a  king  under 
whom  the  services  of.  religion  would  be  strictly  and   correctly 
performed.     It  was  firmly  believed  that   a  religious   king  was 
possessed  of  mighty  power,  because  it  was  matter  of  observation, 
that  kings  who  were  attentive  to  their  religious  duties  conducted 
all  their  affairs  in  a  becoming  manner,  while  irreligious  kings 
neglected  the  affairs  of  their  government. 

25.  There  were  many  matters  in  regard  to  which  the  high 
priest  used  his  office  to  lead  the  king  in  such  ways  as  he  thought 
right. 

26.  The  high  priest  was  a  man  whose  father  had  also  been 
a  priest.     While  some  of  the  priests  were  of  priestly  parentage, 
others  were   chosen   to  that  office  by  the  priest   himself.     The 
son  of  a  priest  was  not  allowed  to  be  nourished  with  common 
food — the  kalaimoku  also  was  not  allowed  to  be  nourished  wz'th 
food  that  was  common. 

27.  The  principal  duties   of  the  Kalaiinoku'sQ  office  were  com- 
prised under  two  heads ;  to  look  after  the  king's  interests  and  to 
look  after  the  people's  interests.     The  one  who  rilled  the  office  of 


253 

kalaimoku  made  it  his  first  business  to  counsel  the  king  in  the 
regulation  of  these  two  departments. 

28.  The  Kalaimoku' s  manner  of  procedure  was  as  follows: 
He  first  made  secret  inquiries  .gf  the  keepers  of  the  genealogies — 
poe   kuauhau — and  informed  himself  as   to  the.  pedigree  of  all 
the  chiefs.     Because  the  Kalaimoku  believed  that  the  king  was 
to  be  compared  to  a  house.     A  house  indeed  stands  of  itself,  but 
its  pa,  or  stockade,  is  its  defence.     So  it  was  with  the  king;  the 
chiefs  below  him  and  the  common  people  throughout  the  whole 
country  were  his  defence. 

29.  The  office  of  an  independent  king  (Alii  ai  moku,  literally 
one  who  eats,  or  rules  over,  an  island)   was    established    on    the 
following  basis:  He  being  the  house,  his  younger  brothers  born 
of   the    same   parents,   and    those    who    were   called    fathers    or 
mothers  .(uncles   and   aunts)    through    relationship   to   his   own 
father  or  mother,   formed  the  stockade  that  stood  as  a  defence 
about  him. 

30.  Another  wall  of  defence  about  the  king,  in  addition  to 
his  brothers,  were  his  own  sisters,  those  of  the  same  blood  as 
himself.      These   were  people  of   authority   and  held   important 
offices     in  the  king's  government.     One  was  his  kuhina  nui,  or 
prime     minister,    others      generals    (pu-kaua),   captains     alihi- 
kaua),  marshals  (ilauniku),  the  king's  executive  officers,  to  car- 
ry out  his  commands. 

31.  Again  the  king's  uncles   and  aunts     and  the   male  and 
female  cousins  of  his  immediate  line  also  formed  part  of  this 
wall  of  defence. 

32.  Besides  this  the  king's  own  brothers-in-law,  the  husbands 
of  his  sisters  or  of  his  cousins,  also  constituted  a  part  of  this 
defence  about  him. 

33.  The   distant   relatives  of  the  king's   parents  and   grand- 
parents also  were  a  protection  and  re-enforcement  to  his  strength. 

34.  A  Hale  Nana"   was  then  built  for  the  king,  and  when 
this  was  accomplished  an  investigation  was  entered  into  at  the 
house  as  to  what  persons  were  related  to  the  king.     The  doings 
at  the  house  were  conducted  in  the  following  manner.     When 
the  king  had  entered  the  house  and  taken  his  seat,  in  the  midst  of 
a  large  assembly  of  people    including  many  skilled  genealogists, 


254 

two  guards  were  posted  outside  at  the  gate  of  the  pa.      (The 
guards  were  called  kaikuono.) 

35.  When  any  one  presented  himself     for  admission  to  tbe 
Hale  Naua,  or  king's  house,  the  guards  called  out  "here  comes 
So-and-so   about   to   enter."     Thereupon   the   company      within 
called  out,  "From    whom    are    you    descended,  Mr.   So-and-so 
Naua?       Who  was  your  father  Naua?     W^ho  was  your  father 
Naua?"      To  this  the  man  made  answer,  "I  am  descended  from 
So-and-so ;  such  and  such  a  one  is  my  father." 

36.  The  question  was    then  put  to  the  man,  "Who  was  your 
father's  father,  Naua?"  and  the  man  answered,  "Such  an  one 
was  my  father's  father,  he  was  my  grand- father."     "Who  was 
the  father  of  your  grand-father,  Naua  ?"    and    the  man  answered 
"Such  an  one  was  my  grand  father's  father."     Thus  they  con-, 
tinned  to  question  him  until  they  reached  in  their  inquiry  the 
man's  tenth  ancestor. 

37.  If  the     genealogists   who   were    sitting   with    the    king 
recognized  a  suitable  relationship  to  exist  between  the  ancestry 
of  the  candidate  and  that  of  the  king  he  was  approved  of. 

38.  When   another    candidate    arrived    the    outside    guards 
again  called  out,  "Here  enters  such  an  one."     Thereupon  those 
sitting  with  the  king  in  a  loud  tone  made  their  inquiries  as  to 
the  ancestry  on   the  mother's   side.     "Who  was   your  mother? 
Naua?"     And  the  man  answered,  "I  am  descended  from  such 
an  one;  So-and-so  was  my  mother."     Again  the  question  was 
put  to  him,  "Who  was  the  mother  of  your  mother?     Naua?" 
Whereupon  he  answered,  "Such  a  person  was  my  grand-mother." 

39.  The  questions  were  kept  up  in  this  manner  until  they  had 
come  to  the  tenth  ancestor  in  their  inquiry.     When  the  genealo- 
gists had  satisfied  themselves  as  to  the  closeness  of  the  man's 
pedigree  to  that  of  the  king,  special  inquiries  having  been  made 
as   to   his   grand-father   and   grand-mother,    the   candidate   was 
approved  of. 

40.  On  the   satisfactory  conclusion  of  this  investigation  the 
the  commoner,  or  chief,  was  admitted  as  a  member  of  the  Hale 
Naua,  another  name  for  which  was  Ualo  malie.1 

41.  In  this  way  they  learned  who  were  closely  related  to  the 
king,  who  also  were  in  his  direct  line,  as  well  as  the  relative 
rank  of  the  aliis  to  each  other  and  to  the  king. 


255 

42.  A  plan  was  then  made  as  to  what  office  the  king 
should  give  to  one  and  another  chief  or  commoner  who  were  re- 
lated to  him. 

L43-  To  the  chiefs  that  w,ere  his  near  relations  the  king 
assigned  districts ;  to  others  kalanas,  okanas,  pokos,  ahupuaas 
and  ilis. 

44.  To  the  commoners   were  given   such    small   sections   of 
land  as  the  ahupuaa,  or  the  Hi. 

45.  The  heavy  work  on  the  lands  fell  to  the  chiefs  and  their 
men,  to  the  makaainana.     The  king  did  no  work;  his  food  was 
brought  to  him  cooked.     It  was    a  rare    thing    for    an  alii  to 
engage  in  agriculture. 

46.  One   thing   which    the    Kalaimoku    impressed    apon    the 
king  was  to  protect  the  property  of  the  chiefs  as  well  as  that  of 
the  common  people;  not  to  rob  them,  not  to  appropriate  wan- 
tonly the  crops  of  the  common  peoplery 

47.  If  the  king  made  a  tour  about  the  island,  when   night 
fell,  the  proper  thing  for  him  to  do  was  to  camp  down  by  the' 
highway,  and  the  next  morning  to    proceed  on  his  journey.     It 
was  not  right  for  him  to  enter  the  house  of  a  commoner  to  pass 
the  night;  that  was  all  wrong  and  was    termed  alaiki,  the  short 
way. 

48.  The  wrong     lay  in  the  fact  that  when  the  king  entered 
the  house  of  a  common  man  his  men  entered  with  him.       They 
ate  of  the  commoner's  food,  helped  themselves  to  his  goods,  se- 
duced or  ravished  the  females,  acted  disgracefully,   and   raised 
the  devil  generally. 

49.  Their  counsel  to  the  king  was  that  when,  in  travelling 
along  the  alaloa,  he  came  to  a  branch-road,  he  was  not  to  follow 
the  branch,  because  that  was  a  bad  practice.     The  branch-road 
was  called  a  nwoa,  or  a  meheu.     (Mooa,  a  bending  of  the  grass; 
meheu,  a  trail,  a  trace.) 

50.  The   evil   lay   in   the    fact  that   when   the   king   left  the 
beaten  way,  the  people  followed  along  with  him.     The  path  led 
probably  to  a  little  farm — mahina  ai — and  as  soon  as  the  king's 
men   saw   it  they  pulled   the   crops,   helping  themselves   to   the 
sugar-cane,   etc.,   and  the  blame   for  the  outrage   fell   upon  the 
king. 


51.  Another  reason  why  the  king     should  not  turn  aside  to 
follow  a  by-path  was  because     it  might  lead  to  a  house  where 
women   were  beating  tapa — hale  kuku — and  if  the  king's  men 
found  her  to  be  a    handsome    looking  woman,  they  might  ravish 
her,  in  which    case    the  king  would  be  blamed  for  the  deed. 

52.  The    proper  course  for     the  king  was  to  camp  at  night 
by  the  highway.    If  the  people  put  up  a  house  for  him,  well  and 
good.     If  not,  let  his  own  retinue  set     up  for  him  a  tent,  and 
let  him  eat  the  food  he    brought  with  him.    The  king  who  would 
follow  this  plan  would  not  have  to  issue  any  orders  to  the  dis- 
tricts for  food;  he  would  be  called  a  king  of  superior  wisdom. 
(Alii  noeau  loa),  a  prudent  king. 

53.  Again  when   the  king  went  on  a  canoe- voyage   around 
the  island,  he  should  not  let  his  canoes  tack  back  and  forth,  off 
and  on,  in  towards  the  land  and  out  to  sea  again,  lest,  by  so 
doing,  they  should  come  across  a  fleet  of  fishing  canoes,  and  the 
fishermen,  being  robbed  of  their  fish,  should  lay  the  blame  upon 
the  king. 

54.  The  right   plan  in  sailing  would  be  to  keep  the  canoe 
on  a  straight  course  from  the   cape  just  passed  to  the  one  ahead, 
and  when  that  was  doubled  to  steer  directly  for  the  next    cape, 
and  so  on  until  the  destination  was  reached. 

55.  When  the  people  bring     presents  of     food  to  the  king, 
the  best  course  for  him  to  pursue  is  to  eat  of  the  food  then  and 
there,  so  as  to  make  it  easy  for  the  people.     It  were  a  wise 
thing  for  the  king  to  invite  all  of  the  people  to  partake  of  the 
food,  that  they  might  not  go  away  fasting. 

56.  The  king  might  well  take  as  his  own  the  ahupnaas  on  the 
borders  of  the  districts,  such  an  one,  for  instance,  as  Kaulana- 
mauna,  on  the  border  of  Kona,  and  Manuka,  which  lies  on  the 
border  of  Kau :  ( These  were  very  rocky  and  rather  sterile  tracts 
of  country,)  and  when  the  king  had  found  a  suitable  man,  let 
the  king  put  the  lands  in  his  charge. 

57.  It  would  also  be  a  wise  thing  for  the  king  to  keep  as 
his  own  the  ahupnaas  or  districts  in  which  the  kauila,9  3~2  or  the 
aala,  or  the  auau9  is  plentiful;  together  with  any  rocky  and  in- 
hospitable tracts  of  land.     He  might  entrust  these   lands  into 
the  hands  of  good  men  to  farm  them  for  him. 


257 

58.  It  is   proper  for  the  king  to  make   frequent  circuits  of 
the  island,  that  he  may  become  well  acquainted  with  the  young 
people  in  the  out-districts,  that  he  may  be  able  to  choose  from 
among  them  suitable   ones   to  be   taken   into  his   train   as   inti- 
mates  (aikane),10  and  to  be  brought  up  at  court.     Thus  he  will 
increase  the  number  of  his  followers. 

59.  It  is  well  for  the  king  to  gather  many  people  about  him. 
Both  he  and  his    queen  should  deal  out  food  and  meat,  as  well  as 
tapas  and  mahs  with  a  liberal  hand.     Thus  he  will  dispose  the 
men  to  be  as  a  shield  to  him  in  the  day  of  battlej 

The  servants  (kanaka)11'  of  the  king  were  known  under  the 
following  designations:  malalaioa,11  nil,11  ehu,n  kea,n  lawa,u 
kapii,11  kae.11  kalol  ,n  niho-mauolc,  puali,  uha-kakau,  haiuohauiO] 
haakualiki,  oln-kelo-aho-o,  kamocna,  knala-pehu,  iiiakai,  kanoe.11 
Probably  other  names  should  be  added. 

60.  \  The  chiefs  below  the  king  also  should  gather  men  about 
them,  "the  same  as  the  king  himself;  and  these  men  should  be 
constantly  practiced  in  the  arts  of  war,  with  the  short  spear,  ike,. 
the  long  spear,  pololu,  the  club,  laau  palau,  the  knia,  in  the  use 
of  the  sling,  ka-ala.  in  boxing  and  in  the  practice  of  temperance.12 

61.  If  the  Kalaimoku  should  see  that  the  king's  people  were 
becoming  stout,   so  as   to   be   clumsy,  he   would   urge  the   king 
to   have  the  men   run  races,  roll  the  maika,  practice  the  game 
called  pahcc,  drink  awa,  go  to  where  food  was  scarce,  in  order 
to  reduce  their  flesh.13 

62.  The  largest  districts  were  not  generally  assigned  to  the 
highest  chiefs,  lest  they  might  thus  be  enabled  to  rebel  against 
the  government.     Kamehameha  I.,  however,  entrusted  the  largest 
districts  to  his  highest  chiefs. 

63.  It   was   the   practice   for  kings   to  build   store-houses    in 
which  to  collect  food,  fish,  tapas,  malos,  pa-us,  and  all  sorts  of 
goods. 

64.  These  store-houses  were  designed  by  the  Kalaimoku  as 
a  means  of  keeping  the  people  contented,  so  they  would    not  de- 
sert the  king.     They  were  like  the  baskets  that  were  used  to  en- 
trap the  hinalea  fish.     The  hinalea  thought  there  was  something 
good  within  the  basket,  and  he  hung  round  the  outside  of  it.     In 
the  same  way  the  people  thought  there  was  food  in  the  store- 
houses, and  they  kept  their  eyes  on  the  king. 


258 

65.  As  the  rat   will   not  desert    the    pantry    (kumu-haka)^ 
where  he  thinks  food  is,  so  the  people  will  not  desert  the  king 
while  they  think  there  is  food  in  his  store-house. 

66.  The  king  had  the  right  to  select  for  himself  fleet  run- 
ners, men  to  paddle  his  canoes,  canoe-makers,  and  spies  to  keep 
watch   of   the   law-breakers    and   criminals    in   all   parts   of   the 
land. 

67.  It  is  the  king's  duty  to  seek  the  welfare  of  the  common 
people,  because  they  constitute  the  body  politic.  Many  kings  have 
been  put  to  death  by  the  people  because  of  their  oppression  of 
the  makaainanaJ 

68.  The  following  kings  lost  their  lives  on  account  of  their 
cruel  exactions  on  the  commoners:     Koihala15  was  put  to  death 
in   Kau,   for  which   reason   the  district  of  Kau  was  called  the 
weir,  (Makaha.) 

69.  Koha-i-ka-lani16  was  an  alii  who  was    violently    put  to 
death  in  Kau.    Halaea  was  a  king  who  was  killed  in  Kau.   Ehu- 
nui-kcii-nialino  was  an  alii  who  was  secretly  put  out  of  the  way 
by  the  fishermen  in  Keahuolu  in  Kona.  Kamaiole  was  a  king 
who  was  assassinated  by  Kalapana  at  Anaehoomalu  in  Kona. 

70.  King  Hakau  was  put  to  death  by  the  hand  of  Umi  at 
Waipio  valley  in  Hamakua,  Hawaii.     Lono-i-ka-makahiki,  was 
a  king  who  was  banished  by  the  people  of  Kona.     Umi-o-ka-lani 
also  was  a  king  who  was  banished  by  the  Konaites. 

71.  It  was  for  this  reason  that  some  of  the  ancient  kings  had 
a  wholesome  fear  of  the  people.     But  the  commoners  were  sure 
to  be  defeated  when  the  king  had  right  on  his  side. 

]  72.  In  every  district,  okana,  and  poko,  certain  pieces  of  land, 
called  koelc,  were  set  apart  for  the  king.  The  pigs  in  these  lands 
had  their  ears  mutilated  in  a  certain  fashion  to  designate  them 
as  belonging  to  the  king. 

73.  It  was  to  these  lands  that  the  king  looked  for  his  sup- 
ply of  pork  and  not  to  the  common  people.     But  some  of  the 
kings  seized  the  pigs  belonging  to  other  people  and  appropriated 
them  to  their  own  uses. 

74.  In  the  same  way  the  kings  sometimes  appropriated  the 
fruits  of  the  people's  farms.     The  makaairmna  were  not  pleased 
with  this  sort  of  conduct  on  the  part  of  the  king.     They  looked 
upon  such  work  as  acts  of  tyranny  and  abuse  of  authority. 


259 

75-  The  kalaimoku  did  not  usually  live  with  the  king,  but 
quite  apart  from  him.  If  he  wished  to  speak  with  the  king  he 
went  to  the  king's  hale  manauw,  whence  he  sent  a  message  to 
the  king  by  the  king's  lomi-lomi,  requesting  an  interview.  On 
the  arrival  of  the  king  their  interview  was  kept  entirely  private. 
This  secret  consultation  was  called  kuka  main,  and  when  it  was 
over  each  one  went  his  way. 

76.  If  the  lesser  allis  desired  to  consult  with   the   king  on 
some  important  affair  of  government,  it  might  be  war,  the  king 
would  send  a  message    to    the  kalaimoku  to   come    and  hold  a 
privy  council  with  him ;  and,  having  given  attention  to  what  they 
had  to  say,  the  king  dismissed  them. 

77.  When  the  king  met  the  whole  body  of  his  chiefs  in  con- 
ference it  was  his  custom  to  give  close  attention  to  what  each 
one  had  to  say;  and  if  he  perceived  that  the  counsel  of  any  one 
of  them  agreed  with  that  which  his  Kalaimokus  had  given  him 
in  secret,  he  openly  expressed  his  approval  of  it. 

78.  If,  however,  the  king  saw  that  what  the  chiefs  advised 
was  in  disagreement  with  the  counsels  of  his  Kalaimokus,  given 
him  in  secret,  he  openly  expressed  his  disapproval. J    This  was 
the  manner  in  which  the  assembly, — parliament  oflhe  chiefs17 
(aha  olelo  o  na  'Hi)  conducted  their  deliberations. 

79.  The  kalaimokus  were  well  versed  in  the  principles  of  war- 
fare.   They  knew  how  to  set  a  battle  in  order,  how  to  conduct  it 
aright,  how  to  adapt  the  order  of  battle  to  the  ground. 

80.  If  the  battle-field  was  a  plain,  level  and  unbroken,  (malae- 
lac)  the  order  of  battle  suitable  was  that  called  kahului.18     If  it 
was  a  plain  covered  with  scrub,  the  proper  order  of  battle  would 
be  the  wakawaln.19 

81.  The  Kalaimokus  were  also  acquainted  with  the  famous  in- 
stances in  which  ambuscade  (poi-po)  had  been  used;  what  sort 
of  a  terrain  was  suited  to  the  battle-order  called  kuknht,20  to  that 
called  kapae21  and  to  that  called  moemoe22 

82.  The  kalaimokus  were  versed  in  all  the  manoeuvres  of  bat- 
tle.   They  were  called  kaakaua23  defenders,  also  Iau-aua2i  strat- 
egists. 

83.  A  small  army  or  body  of  men  should  not  be  marshalled 
or  brought  into  battle  in  the  makawalu-order  of  battle,  nor  in 
the  kahului2* 


260 

A  small  force  which  would  not  be  able  to  stand  before  a  force 
of  larger  size  in  a  battle  by  day,  might  be  able  to  make  its  escape 
if  the  battle  were  at  night. 

84.  In  making  the  dispositions  for  battle,  the  vanguard  was 
composed  of  a  small  body  of  men  and  was  called  huna-lewa.26  A 
larger  body  was  placed  to  their  rear,  which  was  called  huna-paa. 

85.  To  the  rear  of  them  were  stationed  the  waakaua,27  the 
pu-ulii-kaiia,28  the  papa-kaua?*  and  the  poe  kaua*°     The  king 
took  his  station  in  the  midst  of  the  poe  kaua.     Immediately  in 
front  of  the  body  of  soldiery  that  surrounded  the  king  were  sta- 
tioned several  ranks  of  men,  armed  with  a  long  spear  called    a 
pololu.    Now  the  pololu  was  called  a  powerful  weapon  of  defense, 
a  kuan  paa. 

86.  The  king  stood  in  the  midst  of  the  poe  kaua,  with  his  wife, 
his  kaai-gods,  and  his  dearest  friends.     But     if    the    order     of 
battle  was  the  makaivaln  the  king  would  be  stationed  in  the  midst 
of  the  hnna-pa'a. 

87.  When  the  forces  were  in  position  the  kilo-Ian  /,  or  astrolo- 
ger, was  sent  for,  and  on  his  arrival  the  king  asked  him  what 
he  thought  about  the  battle.     Thereupon  the  astrologer  made  a 
study  of  the  heavens  to  see  whether  the  indications  were  favor- 
able for  the  battle. 

88.  If  he   found  the  appearances   favorable,   he  said  to   the 
king,  "This  is  a  day  of  clear  vision  (he  an  keia  no  ka  la),  a  day 
in  which  your  enemy  will  be  delivered  into  your  hands  for  de- 
feat; because,"  said  he,  "this  day  is  apuni,  a  day  inauspicious  to 
your  foes.''     He  thereupon  urged  the  king  strenuously  to  give 
battle. 

89.  But  if  the  kilo  saw  that  the  day  was  unpropitious,  he 
warned  the  king  not  make  the  battle  against  the  other  king. 

90.  When  the  armies  drew  near  to  each    other,  the   priests 
were  sent  for  to  offer  sacrifices  to  the  king's  gods,  for  the  king 
himself  could  not  offer  sacrifice  at  such  a  time. 

The  ceremony  was  clone  in  this  manner :  Two  fires  were  built, 
one  for  each  army,  in  the  space  between  the  two  armies.  The 
pig,  having  been  killed  by  strangling,  was  offered  to  the  idol- 
deities  by  the  priest,  the  king  uttering  the  ainama.  The  pig  was 
called  an  itmihan  pig. 


26 1 

91.  When  this  ceremony  was  over  the  battle  was  begun.  The 
kalaimokus  were  the  principal  advisers  of  the  king  in  the  conduct 
of  a  battle. 

192^  These  kalaimokus  were  a  class  of  people  who  did  not  care 
much  for  luxury  and  display,  nor  for  distinction,  wealth,  or  land. 

93.  They  had  no  desire  for  great  emoluments  from  the  king. 
They  were  only  intent  on  serving  the  king  by  their  secret  councils. 

94.  If  the  kalaimokus  saw  that  the  king  had  too  many  people 
about  him  they  led  him  into  the  wilderness  where  food  was  scarce, 
that  the  king  might  be  the  only  one  supplied  with  food,  and  all 
the  people  then  would  set  their  hearts  upon  the  king. 

95.  If  the  kalaimokus  saw  that  the  king  was  eating  too  much 
soft  poi  they  advised  against  it,  because  hard31  poi  is  better  and 
taro  best  of  all  to  make  one  fleet  of  foot  if  defeated. 

96.  All  the  chiefs  in  the  government  were  trained  in  military 
exercises  until  they  had  attained  greater  skill  than  was  possessed 
by  any  of  the  common  people. 

97.  There  were  two  great  reasons  why  a  kalaimoku  had  supe- 
rior ability  as  a  councillor  to  others.  In  the  first  place,  they  were  in- 
structed in  the  traditional  wisdom  of  former  kalaimokus,  and  in 
the  second  place  their  whole  lives  were  spent  with  kings.  When 
one  king  died,  they  lived  with  his  successor  until  his  death,  and 
so  on.     Thus  they  became     well  acquainted  with  the  methods 
adopted  by  different  kings,  also  with  those  used  by  the  kings  of 
ancient  times. 

98.  Some  of  those   who  were  skilled  in  the  art  of  government 
were  people   from  the  back  country.     For  while  living  in  the 
outer  districts  they  had  been  close  students  of  the  ways  of  some 
of  the  kings  and  had  become  thoroughly  acquainted  with  them. 
The  people  of  the  country  districts  were  really  shrewd  critics  of 
the  faults  as  well  as  the  virtues  of  the  kings. 

99.  If  the  common  people  after  observing  a  king,  disapproved 
of  him,  it  was  because  he  was  really  bad;  but  if,  after  studying 
him,  they  believed  in  him,  it  proved  him  to  be  a  good  man. 

TOO.  Great  fault  was  found  with  a  king  who  was  a  sluggard, 
or  a  pleasure-seeker,  or  who  was  contentious,  used  reviling  lan- 
guage, was  greedy,  oppressive,  or  stingy. 


262 

101.  The  king  who   was  gentle  and   quiet  in   manner,   con- 
descending and  gracious,  was  the  king  who  was  greatly  desired 
and  beloved  by  the  people. 

1 02.  Kings  who  were  unjust  in  their  government  were  not 
beloved  by  any  of  their  subjects;  but  the  king  who  ruled  honestly 
was  ever  regarded  with  affection. 

103.  The  alii  who  lived  an  honest  life  had  great  authority 
merely  because  he  was  right.     The  alii  who  slandered  another 
alii  was  convicted  of  wrong  out  of  his  own  mouth. 

104.  If  one  king  speaks  evil  of  another  king  without  cause, 
he  committs  a  wrong. 

105.  The  king  who  lives  righteously  will  be  blameless.    So  it 
has  been  from  the  most  ancient  timesA 

NOTES  ON  CHAPTER  XXXyilT. 

(i)  Sect.  7.  Kau  mihau  ana.  I  am  informed  that  when  an  army 
went  forth  to  battle  a  priest  went  on  ahead  bearing  a  branch  of  the 
hau  tree.  This  was  set  upright  in  the  ground  by  the  priest  and  guarded 
in  that  position  by  him  as  a  favorable  omen  or  sign  for  his  side.  Each 
side  religiously  respected  the  emblem  of  t'he  enemy,  and  did  not  in- 
terfere with  their  mihau.  So  long  as  the  branch  was  kept  erect  it 
meant  victory  to  its  side.  If  the  battle  finally  went'  against  them  the 
hau  was  allowed  to  fall.  There  was  a  proverbial  expression  ffUa  puali 
ka  hau  nui  i  ka  hau  iki."  The  great  hau  is  broken  by  the  small  ha n, 
meaning  the  large  force  is  defeated  by  the  small.  The  kahuna  who 
performed  this  mihau  service  was  in  reality  the  chaplain  of  t'he  army. 
While  he  was  doing  this  service  on  the  field  of  battle,  the  great  body 
of  the  priests  were  in  the  heiau  beseeching  the  gods  by  prayers  and 
sacrifices  for  victory  on  their  side. 

(i)  Sect.  4.  Kahuna  o  na  kii:  This  is  not  a  legitimate  expression. 
The  high  priest  is  undoubtedly  meant  by  the  writer.  There  is,  however, 
no  warrant  in  Hawaiian  usage  for  the  employment  of  such  an  expression 
to  designate  that  functionary. 

(3)  Sect.   17.     There  might  well  be   a  famine  in  t'he  land  after  such 
a  prolonged  interruption  of  all  fruitful  industries  and  so  great  a  misuse 
of   all    its    resources.      (See    sections    90-94,    Chap.    XXXVII.) 

(4)  Sect.    18.     Palaloa,  the  same  in  meaning  as  palala,  to  give  gifts 
to  the  king.     These  gifts  were  not'  a  regular  tax.     But  they  were  none 
the  less   a   burden,   though   supposed   to   be   entirely   voluntary   offerings. 

(6)  Sect.    27.      In    spite   of   the    somewhat   ambiguous    language   used 
by  the  author,  a  king  had  but  one  kalaimoku  at  a  time. 

(7)  Sect.    34.      Hale   Naua:    There    has    been    much    discussion    over 
the  meaning  of  this  word  nana.     It  may  throw  some  light'  on  the  subject 


263 

to  state  that  "Naua?"  was  the  word  of  challenge  which  was  addressed 
to  every  one  who  presented  himself  for  admission  to  this  society,  the 
meaning  of  which  it  being  a  question,  was,  whence  are  you?  what  is  your 
ancestry?  To  this  the  answer  might  be.  "Auwae  pili,"  meaning  a 
relative;  or  it  might  be,  "Auwahi  la,"  meaning  that  the  relationship 
was  more  distant;  or,  if  the  relationship  of  the  candidate  to  the  king 
%vas  close  and  undisputed,  as  in  case  he  were  the  king's  brother,  or  other 
near  relative,  he  would  answer,  "Pilipili  ula,"  referring  to  the  red  ula  that 
was  common  to  the  veins  of  each.  Answer  having  been  made,  as 
above  indicated,  the  candidate  was  admitted,  and  was  then  put  through  an 
examination  as  to  his  ancestry;  the  first  question  asked  him  being,  ffOwai 
kou  papa?"  what  is  your  line  of  ancestry?  The  candidate  thereupon 
recited  his  ancestral  claims  in  the  form  of  a  mele  inoa.  This  mele  inoa 
was  not  a  thing  to  be  hawked  about  at  every  festival,  nor  to  be  recited 
in  public  when  the  notion  seized  one  to  make  a  display  of  his  claims. 
On  the  contrary,  it  was  a  sacred  legacy  from  one's  ancestors,  to  be 
recited  only  in  the  audience  of  one's  peers.  It  is,  therefore  to  be  dis- 
tinguished from  that  other  mele  inoa,  which  might  be  given  forth  in 
public.  The  whole  matter  has  been  cheapened  and  made  ridiculous  in 
modern  times.  The  following  has  been  communicated  to  me  as  a  fragment 
from  a  true  mele  inoa  belonging  to  Kakuhihewa,  an  ancient  king  of 
Oahu,  or  rather  to  one  of  his  descendants. 

1  AoJte  au  e  loaa  i  ka  ni  mai, 

2  He    ipu    aholehole, 

3  Ara  Kuhihcwa,  ka  moi  o  Oo.hu  nci, 

4  A   MceJianau, 

5  Mai   lalo    mai   a   luna   nei, 

6  Moe  ia  Kanui-a-panee, 

7  Puka    o    Ka-ua-kahi-a-ka-ola, 

8  He    akua-olclo, 

9  A   loaa    ka   I, 

10     A  Kukaniloko 

1  I  am  not  one  to  give  my  name  to  every  challenger, 

2  A    calabash    of   aholehole   fish,    (for    the   king) 

3  Descended   from   Kahuhihewa,   king  of  this  island  of  Oahu, 

4  And  from  Meehanau, 

5  He  was  the  first  king  of  his  line 

6  Paired  with  Ke-a-nui-a-panee. 

7  The  issue  Ka-ua-kahi-a-ka-ola, 

8  A  god  eloquent  in  speech. 
8  To   him   was  born  the   I, 

10     At    Kukaniloko 

The  Hale  Naua  is  represented  to  have  been  a  non-partisan,  peaceful, 
organization.  Its  purpose  was  to  prevent  bloodshed  by  uniting  the  chiefs 
under  the  bonds  of  kinship,  friendship,  and  rank.  It  was  strictly  an 


264 

.aristocratic  society.  The  assertion  made  by  Malo,  in  section  40,  that'  a 
candidate  might  be  a  commoner  as  well  as  a  chief,  is  in  my  opinion,  and 
in  it  I  am  supported  by  intelligent  Hawaiian  critics,  entirely  erroneous. 
The  doings  of  the  so-called  Hale  Naua,  instituted  in  the  reign  of  King 
Kalakana,  are  not  to  be  regarded  as  an  argument  to  be  considered  in  the 
•question.  The  Hale  Naua  did  not  sit  as  a  court  to  discipline  or  expel 
its  members.  Once  a  member,  always  a  member,  was  the  rule.  Th$ 
most  perfect  and  decorum  must  be  observed  at  all  the  meetings.  This 
canon  of  polit'eness  was  expressed  in  the  phrase  given  in  Sect.  40,  as 
another  name  for  the  Naua  Society.  "Ualo  malie,"  the  meaning  of  which 
is  the  gentle  entreaty.  Before  leaving  this  matter,  it  should  be  remarked 
that  membership  in  the  Hale  Naua  was  by  no  means  confined  to  the 
relatives  of  the  reigning  family,  as  is  implied  by  the  statements  of  David 
Malo.  It  was  open  to  every  high-rank  chief  of  whatever  line. 

(5)  Sect.  19.  The  text  in  the  Hawaiian  is  as  follows:  "  A  ma  ia  man 
po  hoa  man  ia  ke  kukui  o  ko  ke  alii  nui  hale,  me  ka  pule  mau  i  ke 
akua  kii;  he  pule  ia  o  holoi  ana  i  ka  poino  o  ka  aina,  ame  ka  pale  ae 
i  pau  ko  ka  aina  haumia ;  he  pule  ia  e  hoopau  ana  i  na  hewa  o  ka  aina 
.•a  pau;  i  pau  ke  aea,  me  ke  kawaub;  i  pau  ke  kulopiac,  a  me  ka  pelulukad; 
i  pau  ka  hulialana6 ;  alaila  nihopekuf.  hoemuS,  huikalan.  malapakai*, 
kamauli  hou  i  ke  akua."J  There  is  much  difficulty  in  making  out  the  mean- 
ing of  this  passage.  By  some  it  is  regarded  as  having  a  figurative  mean- 
ing, to  be  taken  in  a  spiritual  sense.  I  prefer  to  fake  it  literally  as 
referring  t'o  the  crops,  (a)  Looked  at  it  in  this  light,  ae  means  blight: 
kaii'au  means  mildew,  mould:  (c)  kulopia  means  decay,  a  condition 
worse  than  the  one  before  mentioned:  (d)  peluluka  a  st'ill  worse 
condition,  destruction  of  the  entire  crop  by  decay:  (e)  hulialana 
represents  the  resulting  barrenness  of  the  fields.  Now  comes  t'he  con- 
trasting description  of  a  luxuriant  harvest,  (f)  nihopeku,  the  bud  shooting 
from  the  soil  like  a  toot'h  from  the  gum:  (g)  hocmu,  the  weeding  of 
the  tender  plants:  (h)  huikala,  the  ground  is  covered  with  the  herbage, 
leaves  and  vines:  (i)  malapakai,  the  interlacing  vines  have  to  be 
separated  and  turned  back  to  their  own  hills,  so  rank  is  the  growth : 
(j)  kamauli  hou  i  ke  akua,  the  prayer  being  answered,  and  an  abundant' 
•crop  secured,  the  first  fruits  of  the  land  are  offered  as  a  thank-offering 
to  God. 

(8)  Sect.  34.  I  am  informed  that  the  two  outer  guards  were  called 
kaikuone.  The  head  of  the  hale  naua,  the  king,  was  styled  Ikulaai. 
I  am  also  informed  (by  J.  K.  K.)  that  there  were  four  officers  called 
ulnalono,  who  acted  as  kuauhau,  or  keepers  of  the  chronologies.  They 
were  also  called  the  kakaolelo.  The  same  one  also  says  that  when  a 
candidate  was  introduced  an  officer  called  an  uluamahi  threw  at  him  an 
ipnaho,  which  was  nothing  more  or  less  than  an  ornamental  ball  of 
twine  If  this  struck  the  candidate  squarely,  it  was  a  sign  that  he  was 
worthy.  It  is  clear  that  the  ideas  of  J.  K.  K.  are  too  much  influenced  by 
ihe  hale  naua  which  Kalakaua  founded. 


265 

(g)  Sect.  57.  Auau,  the  straight  light'  poles  of  the  hau.  These 
were  very  useful  in  training  men  in  the  spear  practice.  The  head  of 
the  spear  was  blunted  and  wrapped  with  tapa  to  make  its  impact 
harmless.  The  young  soldiers  began  practice  with  these.  When  they 
had  acquired  skill  and  proficiency  with  these  harmless  weapons,  they 
were  allowed  to  try  their  hand  at  the  heavy,  sharp-pointed,  kauila  spears, 
which  were  those  used,  in  battle. 

(9x/£)  Sect.  57.  Kauila.  The  Kauila  was  a  famous  wood  for  spears; 
its  color  like  that  of  mahogany.  Aala  is  said  to  be  fragrant.  Perhaps  the 
Ala-a  is  the  tree  in  question.  Auau  was  a  tree  specially  useful  for  the 
aJios  or  small  poles  that  it  furnished. 

(10)  Sect.  58.  The  aikane  meant  primarily  a  male  intimate  of  the 
most  disreputable  sort,  but  it  came  to  mean  also  a  male  friend  in  a 
respectable  sense.  I  take  it  that  the  word  is  used  in  the  latter  sense  in 
the  present  instance. 

j(ii)  Sect.  59.  The  following  list  of  servants  and  people  or  attendants 
about,  the  king's  court  has  the  double  disadvantage,  first,  of  being  in- 
complete, confessedly  so;  second,  of  attaching  itself  to  no  principle  of 
classification,  besides  which  it'  is  merely  a  list  of  names  without  signi- 
ficance or  explanation.  The  following  translation  or  explanation  is  given 
as,  the  best  I  can  do  towards  elucidating  the  subject. 

tMalalaioa,  people  who  had  acquired  skill  in  any  trade  or  occupation. 
It  probably  did  not  include  soldiers,  though  it'  is  claimed  by  some  that 
it  did. 

UH,  people  with  straight  black  hair.  Black  was  the  acceptable  color 
for  hair. 

Ehu.  Persons  with  reddish  or  blond  hair  were  not  considered  so 
comely  as  the  former  and  were  not  retained  about  court.  Though  they 
might  be  employed  about  the  menial  offices,  such  as  making  ovens  and 
cooking  food. 

Kca,  a  class  of  persons  with  unusually  light  skins.  They  were 
favorites,  much  desired  at  court. 

Lawa,  a  name  applied  to  a  class  of  men  of  great  strength.  It  was 
said  that  there  was  but  a  slight  interval  between  their  ribs  and  their 
hips. 

Kapii.  Persons  with  curly  hair.  These  were  regarded  as  strong 
bodied  and  were  greatly  desired  in  this  regard. 

Kae.      This    was    a    term    applied    to    the    old    and    worn-out. 

Kalole.  Persons  who  were  stupid  and  inefficient.  They  could  not 
get  married  because  they  could  not  support  a  wife. 

Niho  mauole,  persons  of  either  sex  who  had  outlived  their  usefulness. 
So  named  from  the  loss  of  most  of  their  teeth. 

Puali.  This  applied  to  soldiers.  They  were  tightly  belted  with  the 
malo  which  they  wore  rather  higher  than  was  the  custom  among  the 
common  people.  Hence  the  name  puali,  cut  in  two,  from  the  smallness 
of  the  waist.  It  was  regarded  as  a  sign  of  readiness  for  any  enterprise 


266 

to  have  the  malo  tightly  girded  about  one.  The  expression  was  "kit 
ka  puali  o  mca,"  such  an  one  has  his  loins  girded,  he's  ready  for  the 
fight. 

Uha-kakau  This  is  probably  a  wrong  orthography,  and  should  be 
uhaheke.  The  meaning  is  with  thighs  bent,  consequently  on  the  alert. 
They  are  contrasted  with  those  who  squat  down  on  the  ground.  They 
generally  carried  some  weapon  concealed  about  tfcem. 

Hanwhamo,}!  am  told  (by  Kapule)  )that  in  Muolea,  in  the  district 
of  Hana,  grew  a  poisonous  moss  in  a  certain  pool  or  pond  close  to  the 
ocean.  It  was  used  to  smear  on  the  spear-points  to  make  them  fatal. 
These  men  were  the  ones  who  did  the  job,  hence  they  were  called 
hamohamo,  the  smearers.  This  moss  is  said  to  be  of  a  reddish 
color  and  is  still  t'o  be  found.  It  grows  nowhere  else  than  at  that 
one  spot.l  Kapule  thinks  it  was  about  the  year  1857  that  he  was  in 
Hana  and  saw  this  moss.  It  was  shown  him  by  an  old  man  named 
Peelua,  the  father-in-law  of  S.  M.  Kamakau.  This  is  a  revelation  and 
a  great  surprise  to  me.  I  never  heard  of  such  a  thing  before.  Manu 
covered  it  with  stones. 

Haa-kua-liki.  The  meaning  is  probably  the  same  as  the  word  Jiaa- 
kua-lii,  which  is  a  later  form.  This  class  of  people  were  dwarfish  in 
figure,  but  of  great  strength  and  approved  valor. 

Olukeloa-hoo-kaa-mocna.  These  were  those  who  were  highly  skilled 
in  the  art  of  ha  and  haihai,  in  which  wrestling,  bone-breaking  and 
dislocating  joints  were  combined  in  one  art.  They  were  a  very  important 
part  of  the  army. 

Kuala-pehu.  These  were  men  who  were  very  powerful  with  the 
fist.  They  fought  with  the  naked  fist.  Extravagant  statements  are,  of 
course,  made  of  their  prowess. 

Maka-i.  Persons  who  were  skilled  detectives,  who  were  quick  to 
interpret  detective  signs.  They  were  valuable  as  spies. 

Ka'u-o.  Probably  the  same  as  ka'u-koe,  persons  who  went  as  spies 
into  the  enemies'  country.  They  carried  no  weapons  with  them.  Ka'u 
meant  fearful,  unwilling;  koe  meant  requested,  bidden;  persons  therefore 
who  went  reluctantly,  and  only  because  they  were  commanded. 

(12)  Sect.  60.  The  ihe  was  a  spear  to  be  thrown  from  the  hand. 
According  to  my  present  informant,  who  is  a  very  intelligent  man  from 
Molokai,  fhe  ihe  was  a  long  spear.  A  spear  in  my  collection,  which 
measures  about  i2l/2  feet  is,  he  says,  an  ihe  to  be  thrown. 

The  pololu  was  a  spear  of  less  length  than  the  ihe  and  was  not 
to  leave  the  hand.  It  was  generally  wielded  with  both  hands.  It  was 
generally  a  little  longer  than  the  man. 

The  laau  palau  was  a  club  of  various  length,  a  yard  or  a  fathom.  It 
of  course  was  intended  to  remain  in  the  hand. 

The  kuia  was  a  short  sharp  pointed  stick,  a  dagger.  It  might  be 
carried  thrust  into  the  girdle. 


267 

Ka  ala  meant  to   sling.     It   was   a  very  important  weapon  in   warfare. 

(The  Molokai  man  was  certainly  mistaken.  The  long  spear  was  the 
polulu,  the  short  spear  or  javelin  was  the  ihe.  See  Sect.  60  and  Sect.  85, 
above.  W.  D.  A.) 

(13)  Sect.     61.     Awa  drinking  is  not  known  to  be  an  efficient  means 
of  reducing  the  flesh.     No   wise   stateman,    kalai-moku,   even    in   ancient 
times  would  be  likely  to  give  such  a  foolish  piece  of  advice  as  this. 

(14)  Sect.  65.    The  kumuhaka  was  a  shelf  on  which  to  keep  provisions. 
It   was  either   suspended  by  cords,   or  supported  on  legs. 

(r5)  Sect.  68.  Koihala.  I  have  two  different  statements  in  regard 
t'o  this  king.  Which  of  them,  or  whether  either,  is  correct,  I  know  not. 
One  of  them  is  that  Koihala  was  the  successor  to  Keoua  in  Kau,  who  was 
the  opponent  of  Kamehameha  I.,  and  was  murdered  at  Kawaihae  with 
the  conqueror's  connivance.  According  to  that  account  the  works  with 
which  he  made  the  people  of  Kau  to  sweat  and  groan  were  the  building 
of  the  heavy  stone-walls  about  several  fish  ponds,  of  which  are  mentioned 
those  at  the  coast  of  Hilea,  at  Honuapo,  and  Ninole.  He  also  robbed 
the  fishermen  of  their  fish.  The  story  is  that  he  compelled  his  canoe- 
men  to  paddle  him  about  here  and  there  where  the  fleets  of  fishing  canoes 
were.  The  wind  was  bleak  and  his  men  suffered  from  the  wet  and 
cold,  he  being  snugly  housed  in  the  pola.  One  day  he  had  his  men  take 
his  canoe  out  towards  the  South  cape  where  was  a  fleet  of  fishing  canoes. 
His  own  canoe,  being  filled  with  the  spoils  of  his  robbery,  began  to  sink, 
and  he  called  out  for  help.  The  fishermen  declined  all  assistance;  his 
own  men  left  him  and  swam  to  the  canoes  of  the  fishers  leaving  him 
entirely  in  the  lurch.  He  was  drowned. 

The  other  account  represents  him  as  a  king  of  the  ancient  times.  Where 
lies  the  truth  of  history  in  regard  to  this  man,  I  am  at  a  loss  to  say. 

(16)  Sect.  69.  Koha-i-ka-lani.  The  account  I  have  of  this  king  is 
that  he  kept  his  people  ground  down  by  hard  work.  It  is  said  that  he 
would  start  his  people  off  on  a  long  tramp  into  the  mountains  Fo  cut 
ohia  timber  for  images ;  and  before  the  work  was  done  he  ordered  them 
at  the  work  of  carving  stone  images  in  some  other  direction.  But  no 
sooner  had  they  got  settled  to  the  new  job  than  he  sent  them  back 
t'o  finish  their  uncompleted  work  in  the  mountains.  Finally  he  set  off 
on  a  tour  with  all  his  wives  and  retinue,  and  ordered  the  serfs,  his 
common  people,  to  meet  him  at  a  specified  place  with  a  supply  of  food. 
When  the  people  came  to  the  appointed  place  with  their  burdens  of 
food  the  king  and  his  party  were  not  there ;  they  had  moved  on  and 
the  king  had  left  word  directing  the  people  to  carry  the  food  to  a 
place  many  miles  distant.  On  arriving  at  the  place  now  indicated  the 
people,  who  had  been  smarting  under  the  affliction,  found  themselves 
again  ordered  to  bear  their  heavy  loads  to  a  place  many  hours'  journey 
distant.  Their  patience  was  now  exhausted.  They  consumed  the  food, 
filled  the  bundles  with  stones  and  on  arriving  at  length  in  the  presence 
of  the  king,  with  feigned  humility  laid  the  bundles  at  the  king's  feet. 


268 

But   when    the   bundles   were   opened    the   man   that   was  in   them    broke 

forth.     The  king  and  his  court  were  killed  and  covered  under  the  stones. 

(Bot'h  of  the  above  traditions  are  given  by  M.  Jules  Remy,  in  his  "Recits 

d'un  Vieux  Sauvage."     They  are  undoubtedly  very  ancient.)     W.  D.  A. 

(17)  Sect.  78.     Aha  olelo  a  na  'Hi.     Very  little  is  known  about  this 
aha  olelo  o  na  'Hi  more  than  this  statement.     There  is  no  doubt,  how- 
ever, but'  what  the  king  did  consult  with  his  chiefs  as  to  certain  import- 
ant matters  of  policy,  perhaps  as  to  the  waging  of  war.     But  the  latter 
was  more  likely  decided  by  the  King  in  consultation  with  his  Kalaimoku. 

(18)  Sect.  80.     Kahv.lui.     The  Kahului  was  a  disposition  or  order 
of  battle,  in  which  the  main  body  of  the  soldiers  were  drawn  up  in  the 
form  of  a  crescent,  with  the  horns  pointing  forwards.     This  name  was, 
undoubtedly  derived  from  the  place  of  the  same  name.     The  region  of 
Kahului  was  flat  and  -treeless. 

(19)  Sect.   80.     Makawalu,  an  order  of  battle  in  which  the  soldiers 
were  irregularly   grouped  into  bands   or  companies  to   suit'  the  ground. 

(20)  Sect.  81.    The  Kukulu  was  a  battle  in  which  the  opposing  forces 
were  formally  drawn   up  in  line  against  each  other.     It  is   said  that  in 
such  cases  the  opposing  forces   would  consult  each  other's  convenience 
as  to   t*he   time    for   beginning   the   action;    and   it   was    even   postponed 
to  accomodate  one  or  the  other.     This  reminds  of  the  days  of  chivalry 
when  men  fought  for  "Honour,"   when  the  captain   of  one  side  would 
step  to   the   front,    and,    adressing   the    other   side,   say   "Are   you   ready, 
gentlemen?"      and,    being    answered    in    the    affirmative,    turning    to    his 
own  men,  said  "Prepare  to  Fire.."     "Fire !" 

(21)  Sect.   81.     Kapae   was  not   an   order  of   battle,   but  a  truce,   or 
cessation  of  hostilities.     It  might  be  found  out,  for  instance,  there  being 
no  urgent'  reason   for  battle,   that  the  two   forces   were  led  perhaps  by 
men    who    were    near    relatives,    or    who    had    been    at    one    time    great 
friends;    or,    after    a    prolonged    and   bloody  contest,    in    which   the    two 
forces  were  proven  to  be  so  nearly  equal  in  strength  and  valor  that  neither 
party  could  hope  for  victory,  prudence  and  a  more  reasonable  view  of 
things    suggested   the    desirability   of  bringing  the   trial    of   strength   and 
endurance  to  a  close.     In  such  a  case  there  would  be  a  general  shaking 
of  hands — the  right  hand,  as  with  us,  or  both  hands,  might  be  used,  if 
there    was    strong    emotion,    sometimes    embracing  and  touching   noses, 
though  that  was  not  the  general  custom. 

(The  custom  of  shaking  hands  was  first  introduced  here  by  white  men, 
in  modern  times.)   W.  D.  A. 

(22)  Sect.   81.     Moemoe,    a   night  attack.     The   Hawaiians    were   not' 
given  to   placing  sentinels  and  keeping  watch  at   night  in  their  military 
campaigns   in   ancient  times.     Possibly  Kamehameha   followed   a    stricter 
rule  in  t'his  regard,   for  which   reason  a   night  attack  must  have  proved 
very   successful   when   it   was  tried. 


269 

(23)  Sect.    82.     Kaakaua   is    said   also    to    mean    one   who    stimulated 
the  men   to   brave   deeds    and  enthusiasm   by    gesticulations    and    shouts, 
especially    perhaps   by   brandishing   or   twirling   a   spear   in   the   front   of 
battle.     Such  actions  were  as  legitimate  as  one  of  Napoleon's  war  pro- 
clamations. 

(24)  Sect.    82.  Lau-aua   also   means   one    who    concealed   his    strength 
or  skill  until  the  time  of  battle.     Is  not  that   strategy?     To   hide   one's 
power  from  one's  enemies,  even  if  one's  friends  are  kept  in  the  dark  at 
the  same  time,  what  is  that  but  strategy? 

(25)  Sect.  83.     A  sound  observation.     Naturally   it  would   not  do  to 
divide  a  small  force,  as  would,  be  done  in  makaivalu,  nor  to  draw  up  such 
a  force  in  the  form  of  a  crescent,  as  in  kahului. 

(26)  Sect.  84.    The  huna-lewa  were  what  might  be  called  the  skirmish- 
ers, those  furthest  in  the  advance  and  who  were  in  very  open  order. 

(27)  Sect.  85.     Waa-kaua.    In  this  an  army  was  formed  into  bodies  of 
men  numbering  perhaps  1000  each. 

(28)  Sect.  85.     Puulu-kaua,  a  close  body,  a  phalanx. 

(29)  Sect.    85.     Papa-kaua,   probably    a   body   of     picked    men,    chiefs 
and  men  of  rank,  who  were  armed  with  the  pololu.  which  was  probably 
the  best  offensive  as  well  as  defensive  weapon  employed  by  the  Hawaii- 
ans.     It  seems  probable  to  me  that  these  were  the  men  who  surrounded 
the  king,   and   I  am  informed  that  such   was  the  case. 

(30)  Sect1.    85.      Poe    kaua,    said   to    be    the    half-trained,    light-armed 
soldiers. 

(31)  Sect.  95.     In  order  t'o  make  sense  out  of  what  would  otherwise 
be   an  evidently  foolish  passage,   I  have  found  it  necessary  to  substitute 
soft  for  hard,  and  hard  for  soft,  poi,  in  this  passage. 


CHAPTER  XXXIX. 

AGRICULTURE. 

1.  Agriculture  was  a  matter  of  great  importance  in  Hawaii, 
because  by  it  a  man  obtained  the  means  of  supporting  himself 
and  his  wife,  his  children,  friends  and  domestic  animals.     It  was 
associated,  however,  with  the  worship  of  idols. 

2.  In  the  Hawaiian  Islands  agriculture  was  conducted  differ- 
ently on  lands  where  there  were  streams  of  water  and  on  dry- 
lands.    On  lands  supplied  with  running  water  agriculture  was 
easy  and  could  be  carried  on  at  all  times,  and  the  only  reason 
for  a  scarcity  of  fo©d  among  the  people  on  such  lands  was  idle- 


270 

ness.     Sometimes,     however,  the  water-supply     failed ;  but  the 
•drought  did  not  last  long. 

3.  On  the  kula1  lands  farming  was  a  laborious  occupation  and 
called  for  great  patience,  being  attended  with  many  drawbacks. 
On  some  of  these  were  grubs,  or  caterpillars,  or  blight,  hauoki, 
(frost),  or  kahe,  (freshets),  or  the  sun  was  too  scorching;  besides 
which  there  were  many  other  hindrances. 

4.  On    the    irrigated  lands  wet  patches  were  planted    with 
halo  (taro,  the  Arum  csculentum,  or  Colocasia  antiquonun  of  the 
botanists.)  Banks  of  earth  were  first  raised  about  the.  patch  and 
beaten  hard,  after  which  water  was  let  in,  and  when  this  had  be- 
come nearly  dry,  the  four  banks  were  re-enforced  with  stones, 
coconut  leaves  and  sugar-cane  tops,  until  they  were  water-tight. 
Then  the  soil  in  the  patch  was  broken  up,  water  let  in  again,  and 
the  earth  was  well  mixed  and  trampled  with  the  feet.2 

5.  A  line  was  then  stretched  to  mark  the  rows,  after  which  the 
huli,  or  taro-tops,   were  planted   in  the   rows.      Sometimes   the 
planting  was  done  without  the  rows  being  lined  in.     Water  was 
then  constantly  kept  running  into  the  patch.    The  first  two  leaves 
appear  called  laupai;  the  taro  attains  full  size,  but  it  is  not  until 
twelve  months  are  past  that  the  tubers  are  ripe  and  ready  to  be 
made  into  food. 

6.  If  potatoes  were  to  be  planted,  the  field  was  furrowed  and 
water  let  in,  after  which  the  potato-stalks  were  set  out,  or,  it 
might  be,  bananas,  yams,  or  some  other  things. 

7.  When  the  land  has  become  dry  after  the  first  watering, 
water  is  turned  on  again.3     The  plants  are  kept  weeded  out  and 
hilled,  and  water  is  turned  on  from  time  to  time  for  six  months, 
by  which  time  the  potatoes  are  ripe  and  fit  for  food.    Such  is  the 
cultivation  of  all  irrigable  lands. 

8.  The  cultivation  of  kula  lands  is  quite  different  from  that 
of  irrigable  lands.    The  farmer  merely  cleared  of  weeds  as  much 
land  as  he  thought  would  suffice.     If  he  was  to  plant  taro  (up- 
land taro),  he  dug  holes  and  enriched  them  with  a  mulch  of  ku- 
kui  leaves,  ashes  or  dirt,  after  which  he  planted  the  taro.    In  some 
places  they  simply  planted  without  mulch  or  fertilizer. 

9.  Taro  was  constantly  weeded  until  it  had  grown  to  be  of 
good  size,  when  it  was  fit  to  be  made  into  poi  or  used  as  food  in 


271 

some  other  way.  It  was  twelve  months  before  it  was  mature  and 
ready  for  pulling  to  be  made  into  food. 

10.  If  a  field  of  potatoes4  was  desired,  the  soil  was  raised 
into  hills,  in  which  the  stems  were  planted;  or  the  stems  might 
merely  be  thrust  into  the  ground  any  how,  and  the  hilling  done 
after  the  plants  were  grown  ;  the  vines  were  also  thrown  back  upon 
the  hill.  In  six  months  the  potatoes  were  ripe.  Such  was  the 
cultivation  of  kula  land. 

IT.  On  the  kula  lands  the  farms  of  the  aliis  were  called  koele, 
Iwkuone,  or  kuakua,  those  of  the  people,  mahina-ai. 

12.  The  island  of  Niihau  was  mostly  kula  and  the  principal 
crops  were  accordingly  sweet  potatoes,   yams,  and   sugar-cane. 
There  were,  however,  some  taro  patches  at  Waiu,  on  the  wind- 
ward side,  but  their  extent  was  small.     The  people  of  that  island 
were  energetic  farmers.     They  would  clear  the  land  and  mulch 
it  for  many  months,  until  the  ground  was  thickly  covered  and 
the  mulch  had  rotted,  after  which  they  planted  such  crops  as 
sweet  potatoes,  yams,  or  sugar-cane. 

13.  There  is  kula  land  on  parts  of  Kauai,  Oahu,  Molokai,  and 
Lanai,  just  as  on  Niihau.     The  chief  crops  of  these  lands  are 
sweet  potatoes.    There  is  wet  taro-land,  however,  at  Maunalei — on 
Lanai — and  an  abundance  of  taro.     Kahoolawe  is  made  up  of 
kula  land,  and  the  principal  vegetable  is  the  potato,  besides  which 
yams  and  sugar-cane  are  produced,  but  no  taro. 

14.  There  is  kitla-land  on  parts  of  Maui  and  Hawaii.     Kona 
is  the  part  of  Hawaii  most  exposed  to  the  sun.     Because  of  the 
prolonged   dryness  of  the  weather  they  frequently  suffer  from 
famine  in  that  district.     In  time  of  famine  the  people  of  Kona 
performed  religious  ceremonies  with  great  diligence,  and  care- 
fully reckoned  the  months  in  which  to  plant. 

15.  There  were  different  kinds  of  farmers.    Those  who  really 
made  a  business  of  it  and  worked  until  sunset  were  called  ili-pilo. 
Those  who  kept  at  it  for  only  a  short  time  and  did  not  do  much 
at  it  were  called  ili-helo,  (dry  skin.) 

16.  Some  husbandmen  were  provident  of  the  food  which  they 
raised,  while  others  wasted  it.     Those  who  raised  an  abundance 
of  food,  but  used  it  improvidently,  soon  came  to  want  because  of 
their  wastefulness. 


272 

17-  The  farmer  who  raised  but  little,  but  was  economical  in 
the  use  of  his  food  did  not  soon  come  to  want.  Those  who  were 
economical  in  the  use  of  their  food  were  nicknamed  hoopi— 
stingy ;  they  did  not  often  come  to  want. 

1 8.  One  reason  why  people  soon  ran  out  of  food  was  be- 
cause they  planted  it  all  at  once,  so  that  when  it  ripened  it  ripened 
all  at  one  time.     While  they  were  eating  of  one  part  another 
part  also  was  ripe,  so  they  invited  their  neighbors  to  help  them- 
selves to  the  food.    This  was  one  of  the  causes  why  some  speed- 
ily came  to  want. 

19.  Some  farmers  did  not  plant  a  great  deal  at  a  time.    They 
would  plant  a  little  now,  and,  after  waiting  a  few  months,  they 
planted  more  land.     So  they  continued  to  plant  a  little  at  a  time 
during  the  months  suitable  for  planting.     The  food  did  not  all 
ripen   at  once,  and  by  this  plan  the  supply  was  kept  up  for  a 
long  time,  and  they  had  no  lack  of  food.     The  necessity  of  fur- 
nishing food  to  the  landlord  was  a  reason   for  not  taxing  the 

land,  and  it  was  a  means  of  averting  famine  from  the  farmers. 
Food  was  a  child  to  be  cared  for,  and  it  required  great  care 

20.  Farmers  were  well  acquainted  with  the  seasons,  the  dry 
and  the  rainy  season,  the  months  suitable  for  planting  potatoes, 
and  those  suitable  for  planting  taro. 

21.  It  was  the  custom  with  all  farmers,  when  a  crop  of  food 
has  ripened,  to  peform  a  religious  service  to  the  gods.     Those 
who  worshipped  Ku  built  their  lire  during  the  tabu  period  of  Ku  ; 
those  who  worshipped  Kane,  built  the  fire  during  the  tabu  of 
Kane.     If  Lono  was  the  god  they  worshipped,  they  built  the  fire 
on  his  dav,  and  if  Kanaloa  was  their  God  they  built  the  fire  in 
Kaloa. 

22.  While  they  were  rubbing  for  fire  and  kindling  it,  no  noise 
or  disturbance  must  be  made,  but  this  tabu  was  removed  so  soon 
as  fire  was  obtained.     The  contents  of  the  oven  were  made  up 
of  vegetables  and  some  sort  of  meat  or  fish  as  well. 

23.  When   the   food   was   cooked,   the   whole  company   were 
seated  in  a  circle,  the  food  was  divided  out  and  each  man's  por- 
tion was  placed  before  him.    Then  the  idol  was  brought  forth  and 
set  in  the  midst  of  them  all,  and  about  its  neck  was  hung  the  ipit 
o  Lono.     (See  Chap  XXIV,  Sec.  5.) 


273 

24.  Then  the  kahuna  took  of  the  food  and  offered  it  to  heaven 
(land),  not  to  the  idol;  because  it  was  believed  that  the  deity  was 
in  the  heavens,  and  that  the  carved  image  standing  before  them  all 
was  only  a  remembrancer. 

25.  When  the  priest  had  offered  the  food  all  the  people  ate 
until  they  were  satisfied,  after  which  what  was  left  was  returned 
to  the  owner  of  it.    Such  was  the  practice  among  those  who  were 
religiously  inclined;  but  those  who  were  without  a  god  just  ate 
their  food  without  lighting  the  sacrificial  fire  and  without  per- 
forming any  service  of  worship  to  the  gods. 

26.  After  this  ceremony  of  fire-lighting  the  man's  farm  was 
noa,  and  he  might  help  himself  to  the  food  at  any  time  without 
again  kindling  a  fire.    But  every  time  the  farmer  cooked  an  oven 
of  food,  before  eating  of  it,  he  offered  to  the  deity  a  potato  or  a 
taro,  laying  it  on  the  altar,  or  putting  it  on  a  tree. 

27.  Every  farmer  with  a  god  worshipped  him  at  all  times,  but 
the  farmers  who  had  no  gods  did  not  worship. 

NOTES   ON   CHAPTER  XXXIX. 

(1)  Sect.  3.     Kula  was  the  name  applied  to  such  lands  as  were  dry 
and  inaccessible   to  water   except  from   irrigation.     The  greater  part   of 
every  one  of  the  Hawaiian  Islands  is  made  up  of  what  is  called  kula  land. 
The  word  kula  has  been  adopted  by  the  English-speaking  people  of  the 
Hawaiian  Islands. 

Kula,  N.  Z.,  tura,  means  bald.  A  long  story  is  told  of  a  man  named 
Tnra,  who  was  said  to  have  been  the  first  bald-headed  man. 

(2)  Sect.  4.    The  trampling  was  t'o  make  the  ground  water-proof,  i.  e. 
so  that  the  water  would  not  soak  entirely  away. 

(3)  Sect.  7.    It  seems  unaccountable  that  Malo  should  give  no  descrip- 
tion of,  nor  make  direct  allusion  to,  the  method  of  irrigation  by  ditches 
with  the  Hawaiians  used  with  great  success,  and  in  which  they  displayed 
not  a  little  engineering  skill.     The  course  of  old,  historic  irrigation  canals 
can  still  be  pointed  out  across  lands  that  are  dry  at  the  present  day,  and 
that  for  generations  have  not  received  a  supply  of  water  from  any  such 
source. 

C/t)  Sect.  10.  The  Hawaiians  were  not  acquainted  with  the  so-called 
Irish  pot'ato,  which  is  in  reality  an  American  potato,  until  its  introduction 
bv  the  white  man.  Their  potato  was  the  sweet  potato,  the  kumara  of 
Maori-land,  the  uala  of  Hawaii. 

(N.  B.)  Lono  was  the  god  whose  benignity  chiefly  commended  him  to 
the  con/idence  of  the  farmer.  The  great  god  Ku,  whose  name  and  charac- 
ter suggest  a  resemblance  to  Zeus,  was  also  a  frequent  object  of  worship 
by  the  same  class.  There  were  also  many  other  gods  worshipped  by 
farmers. 


2/4 
CHAPTER  XL. 

CONCERNING   FISHING. 

1.  Fishermen,  or  those  skilled  in  the  art  of  catching  fish,  were 
called  poe  lawaia.     Fishing  was  associated  with  religious  cere- 
monies, or  idolatrous  worship.     The  heiaus  or  altars,  at  which 
fishermen  performed  their  religious  ceremonies,  were  of  a  class 
different  from  all  others. 

2.  There  were  many  different  methods  of  fishing:  with  nets; 
with  hook  and  line ;  with  the  pa,  or  troll-hook ;  with  the  leho.  or 
cowry;  with  the  hina'i,  or  basket;  the  method  called  ko'i;1  and 
with  the  hand  thrust  into  holes  in  the  rocks. 

3.  The  heiau  at  which  fishermen  worshipped  their  patron  deity 
for  good  luck  was  of  the  kind  called  Kuula;'2  but  as  to  the  gods 
worshipped  by  fishermen,  they  were  various  and  numerous — each 
one  worshipping  the  god  of  his  choice.     The  articles  also  that 
were  tabued  by  one  god  were  different  from  those  tabued  by 
another  god. 

4.  The  god  of  one  fisherman   tabued   everything  that    was 
black,  and  that  fisherman  accordingly  would  not  allow  anything 
colored  black  to  appear  in  what  he  wore ;  his  wife  would  not  put 
on  a  tapa  or  a  pa-u  that  had  black  in  it,  nor  have  anything  black 
about  her  house.     A  line  would  be  stretched  about  the  house  to 
prevent  anyone  who  was  robed,  or  maloed  or  pa-ued,  in  black, 
from  entering  the  enclosure  about  their  establishment.   Nor  would 
he  allow  any  black  to  appear  upon  his  fishing  tackle. 

5.  Turmeric  was  an  article  that  was  tabued  by  some  fishing 
gods,  a  red  earth  called  alaea  by  others.    Accordingly  fishermen 
who  looked  to  these  gods  as  their  patrons  would  not  suffer  the 
prohibited  articles  to  appear  in  the  apparel  of  man  or  woman  in 
their  family,  and  they  stretched  a  line  about  their  establishments 
to  keep  from  entering  therein  anyone  who  had  these  things  about 
them ;  nor  would  they  suffer  these  things  to  be  about  their  tackle. 

6.  The  gods  of  this  craft  then  were  of  many  kinds  and  their 
tabus  various ;  but  they  were  all  alike  in  the  fact  that,  they  always 
worshipped  before  going  forth  to  fish,  and  in  a  manner  appro- 
priate to  the  kind  of  fish. 


275 

7.  The  religious  ceremonies  centered  specially  about  the  opelu 
and  aku,  and  were  repeated  at  every  fishing  season.    There  were 
religious  rites  relating  to  other  fishes  also,  but  they  were  not  so 
strict  and  rigorous  as  those  that  related  to  the  opelu  and  the  aku, 
and  this  will  appear  from  the  fact  that  their  rite  formed  part  of 
the  observances  of  the  Makahiki.     (See  Chap.  XXXVI.)     The 
fish  eaten  during  the  summer  months  of  Kau  were  different  as  to 
kind  from  those  eaten  during  the  winter,  Hooilo.     During  Kau 
the  opelu  was  taken  and  used  for  food,  during  Hooilo  the  aku — 
bonito  or  albicore. 

8.  In  the  month  of  Hina'iaeleele  (corresponding  to  July)  they 
took  the  opelu  by  means  of  the  kailfi  net  and  used  it  for  food. 
The  aku  was  then  made  tabu,  and  no  man,  be  he  commoner  or 
alii,  might  eat  of  the  aku;  and  if  any  chief  or  commoner  was 
detected  in  so  doing  he  was  put  to  death.     The  opelu  was  free 
and  might  be  used  as  food  until  the  month  of  Kaelo  or  January. 

9.  Kaelo  was  the  month  in  which  was  performed  the  cere- 
mony of  plucking  out  and  eating  the  eye  of  the  aku.     (Chap. 
XXXVI:  75.)     After  that  was  done  the  aku  might  be  eaten  and 
the  opelu  in  its  turn  became  tabu  and  might  not  be  eaten,  save 
under  pain  of  death. 

10.  Before  starting  out  to  fish  for  the  opelu  the  fishermen 
would  assemble  at  the  kuula  heiau  in  the  evening,  bringing  with 
them  their  nets,  of  the  sort  called  aei,  pigs,  bananas,  coconuts, 
poi,  and  their  sleeping  apparel,  that  they  might  spend  the  night 
and  worship  the  god  of  fishing. 

11.  While  engaged  in  this  ceremony  all  the  people  sat  in 
a  circle,  and  the  kahuna,  bringing  a  dish  of  water  that  had  in  it  a 
coarse  sea-moss,  limu  kala,  and  turmeric,  stood  in  their  midst  and 
uttered  a  prayer  for  purification  (pule  huikala).     At  the  close 
of  the  service  the  kahuna  called  out, 

Hemu7  oia. 

Defend  us  from  them. 

The  people  responded : 
Hemu. 
Defend  us. 


276 

The  priest  said : 

Hem  it  na  nioc  inoino,  na  mocmoea, 

na  pnnohiinohit,4  na  Jiauiiiia. 
Hemn  ola. 
Save  us  from  night-mare,  from  bad-luck-dreams, 

from  omens  of  ill. 
From  such  deliver  us. 

The  people  responded : 
He  inn! 
Defend  us ! 

The  priest  said : 

Elieli! 

Speedily  and  entirely ! 
The  people  responded : 

Noa! 

It  is  free! 
The  priest  said : 

la  c! 

Oh,  la ! 
The  people  responded : 

Noa  honua. 

Freedom  complete,  absolute. 

With  this  the  ceremony  of  purification  was  ended. 

12.  All  the  people  slept  that  night  about  the  sanctuary  (imua"). 
It  was  strictly  forbidden  for  any  one  to  sneak  away  secretly  to 
his  own  house  to  lie  with  his  wife.     They  had  to  spend  that 
night  at  the  sanctuary  in  the  observance  of  tabu. 

13.  When  this  service  was  performed  the  canoes  could  put  to 
sea,  and  the  pigs  were  then  laid  into  the  ovens  for  baking.     On 
the  return  of  the  men  with  their  fish,  the  kahunas  having  offered 
prayer,   the  pork,   bananas,   coconuts   and    vegetables   were   laid 
upon  the  /£/e,  and  the  function  of  the  kahuna  was  ended. 

14.  After  that  the  people  feasted  themselves  on  the  food  and 
religious  services  were  discontinued  by  express  command  (papa"), 
because  the  prayers  had  been  repeated  and  the  whole  business 
was  uoa,  fishing  was  now  free  to  all. 

15.  Thus  it  was  that  fishermen,  whether  those  who  took  the 
aku  with  the  troll-hook,  the  pa,  or  those  who  used  nets,  performed 


277 

their  ceremonies  of  worship.  But  the  godless,  i.  e.,  the  irre- 
ligious or  skeptical  ones  went  to  their  fishing  without  any  re- 
ligious ceremony  whatever. 

1 6.  There  was  a  great  variety  of  implements,  apparatus  and 
methods  employed  by  fishermen ;  large  nets  and  small  nets,  large 
baskets  and  small  baskets;  some  used  nets  and  some  used  hooks. 
Those  who  used  nets  sometimes  dived  under  water  with  them 
while  fishing,  but  those  who  used  hooks  did  not  dive,  unless  to 
clear  the  hook  when  it  had  caught  in  the  reef,  and  then  only  if 
the  water  was  shallow. 

17.  The  following  kinds  of  fish-nets  were  used :     the  papa- 
hului,  to  surround  a  school  of  fish,  in  conjunction  with  a  net 
called  au-mai-C'wa*  the  aulau,  the  pakuikui,  the  papa-olewalewa, 
the  laau  melomelo  and  possibly  the  kahekahe. 

18.  Of  nets  there  was  also  the  kupo,9  the  ka-waa,  the  kuu, 
the  aei,  the  pouono,  the  akiikii,  the  lu'elue,  the  kaihi,  the  hano- 
malolo,  the  hano-iao,  the  kaeeohua,  the  kaeepaoo,  the  kaili,  the 
pahu,  and  the  haoa-puhi.     Then  there  was  lawaia  upalupalu  (or 
ordinary  angling),  and  the  npena  nhnilu. 

19.  Of   arrangements   of   fish-hooks,   there   was   the   kaka,10 
used  in  taking  the  ahi,  the  kahala,  the  method  called  knkaula,  the 
luhc'e,  the  hi-aku,  the  ka-nwkoi,  the  kn-mano,  laivaia-palu.  the 
haoa-puhi,  and  Icr^aia-upapalii. 

20.  Of  methods  of  basket  fishing  there  were  the  kala  basket, 
the  eel  basket,  the  hinai-hoiiluulu,^  the  basket  for  taking  hinalea, 
the  kaiw'a  basket,  the  pa-iohua  basket,  and  the  pa'i-o'opu.    Prob- 
ably some  of  the  baskets  have  failed  of  mention. 

21.  Some  fish  were  taken  by  diving  for  them.     Of  such  were 
the  turtle,  the  lobster,  the  manini,  the  kala,  and  others  for  which 
the  fishermen  dived  when  they  saw  them  entering  holes  in  the 
rocks. 

22.  There  were  some  who  engaged  in  fishing  on  a  large  scale, 
and  were  called  Lawaia  nui,  while  those  who  worked  on  a  small 
scale  were  called  lawaia  liilii. 

23.  The  professional  fisherman,  who  worked  on  a  large  scale 
and  was   in   comfortable   circumstances,   carried   such   tackle   as 
hooks,  lines,  etc.,  in  a  calabash  or  ipu,  (the  full  name  of  which  is 
ipii-holoholona), \vl\i\e  the  petty     fisherman  who     worked  on  a 


278 

small  scale,  carried  his  tucked  away  in  the  bight  or  knot  (hipu'u) 
of  his  malo,  and  such  fishermen  were  called  lawaia-pola-malo. 

24.  The  name  ko'a  or  ko' a-lawaia  was  applied  to  certain  places 
in  the  deep  sea  where  fish  haunted.     Thus  the  place  where  the 
ahi  were  wont  to  be  found  was  called  a  ko'a-ahi,  and  that  where 
the  aku  or  the  kahala  or  opelu  were  to  be  found,  was  called  a 
ko'a-aku  or  a  ko'a-kahala  or  a  ko'a-opelu,  and  so  on. 

25.  These  ko'a-lawaia  were  so  deep  under  water  that  the  eye 
failed  to  perceive  them,  nor  could  the  fish  be  seen  when  swim- 
ming over  them,  nor  when  they  seized  the  hook.     In  order  to 
find  them  it  was  necessary  to  take  one's  bearings  from  the  land. 
Two  bearings  were  required,  and  where  these  were  found  to  in- 
tersect, there  was  the  ko'a,  and  there  the  fisherman  let  down  his 
hook  or  his  net. 

26.  When  the  fish  took  the  hook,  a  quiver  ran  along  the  line 
and  was  communicated  to  the  hand  of  the  fisherman,  whereupon 
he  at  once  pulled  in  the  line.     Such  was  deep  sea  fishing. 

27.  When  the  fish  were  in  shoal  water  their  presence  could 
be  detected,  if  it  were  a  sandy  bottom.     Among  the  fishes  that 
haunted  waters  with  a  sandy  bottom  were  the  iveke,  oio}  welea, 
akule,  and  many  other  kinds  of  fish. 

28.  If  it  was  on  a  bank  that  the  fish  were  seen,  then  they  were 
probably  of  the  kind  known  as  ma'oma'o  or  palapala. 

29.  Some  fish  played  about  on  the  surface  of  the  water,  as 
did  the  flying  fish,  malolo,  the  puhikii,  ua'u,  iheihe,  keke'e,  aha, 
and  many  others. 

30.  Some  kinds   of  fish  haunted  caverns  and  holes,   as   did 
the  shark,  eel,  lobster,  squid  and  many  others.    There  were  fisher- 
men who  took  every  kind  of  fish  except  the  whale ;  that  was  not 
taken  by  Hawaiian  fishermen. 

NOTES    TO    CHAPTER    XL. 

(1)  Sect.  2.     Koi' :     This  was  a  method  of  fishing  in  which  a  long, 
stiff  pole  was  usel,  with  a  strong  line  and  hook  attached.     The  hook  was 
baited  by  preference  with  a  tough  fish   such  as  the  paoo.     The  baited 
hook  was  then  drawn  back  and  forth  over  the  surface  of  the  water  to 
attract  the  prey.     From  this   word  comes   no  doubt  the   familiar  word 
mokoi',  to  angle  with  pole,  hook  and  line. 

(2)  Sect.  3.     Kuula:  this  was  generally  a  mere  rude  pile  of  stones, 
often  placed  on  a  promontory  or  elevation  overlooking  the.  sea.     Coral 
or  some  sort  of  limestone  was  preferred  to  any  other  variety  of  stone. 


279 

The  altar  itself  was  commonly  called  a  ko'a,  Kuula  being  the  name  of 
the  chief  patron  deity  of  fishermen.  The  number  of  gods  and  godlings 
worshipped  by  fishermen  is  too  numerous  for  mention. 

Remark.  Alt'ars  of  stone  were  erected  and  visible  until  a  recent  date 
at  Maliko,  Honuaula,  Oloalu.  and  Kaupo  on  Maui;  on  the  island  of  Ka- 
hoolawe ;  at  Kaena  and  Kaohai  on  Lanai ;  at  Waimea,  Ka-lae-o-ka-oio, 
Kua-loa  and  Waimanalo  on  Oahu;  at  Hanalei,  Mana,  and  Moloaa  on 
Kauai ;  and  at  very  many  other  places.  A  notable  place  was  at  the  prom- 
ontory south-east  of  Waimea,  Oahu. 

(3)  Sect.  8.    Kaili:  a  name  applied  to  the  fine-moufhed  net  used  for 
taking  the  opelu.     It  was  also  called  aei.    The  mouth  of  the  net  was  kept 
open  by  means  of  two  sticks  of  the  elastic  ulei  wood.     After  the  net  had 
been  let  down  under  water,  it's  mouth  was  made  round  by  means  of  two 
lines  that  were  attached  to  the  ends  of  the  sticks.  On  pulling  these  lines 
the  sticks  were  bent,  and  the  mouth  of  the  net  was  drawn  info  a  circular 
form. 

(4)  Sect.  5.    Alaea;  the  Hawaiian  word  shows  the  loss  of  consonants.. 
The  Tahitian  word  is  araca,  the  Maori,  Karamea. 

(5)  Sect.    n.     Punohunohu:    clouds,    especially   the   bright   piled   up 
clouds  seen  in  early  morning,   which  were  looked   upon  as  ominous  of 
somefhing. 

(6)  Sect.   n.     This  prayer  is  very  similar  to  that  given  in  Chapter 
XXVII,  Sect.   13,  and  it  seems  to  me  that  "He  mu"  should  be  written 
here  as  two  separate  words,  as  it  is  in  that1  passage.     Its  meaning  is  dis- 
cussed in  the  note    (No.   5)    following  that  chapter.     See  also  Chapter 
XXXVII,  Sect.  30,  note  B.  W.  D.  A. 

(7)  Sect.  20.     Oopu — the   New  Zealand  Maori  Kokopu. 

(8)  Section  17.     Au-mai-ewa.     This  net  had  a  large  mouth,  and  was 
placed    at   the  wings    of   the  papa-hului   to   receive   the   fish    that    were 
gathered  by  the  former.     The  aulau  consisted  of  leaves  thickly  strung  to 
a  long  line,  used  to  pen  up  the  fish  and  drive  them  to  the  net. 

Pakuikui:  in  this  a  net  is  laid  in  a  hollow  or  ravine  in  the  coral 
through  which  the  fish  must  pass  in  their  retreat  sea-ward,  the  water 
being  at  the  same  time  beaten  to  drive  them  towards  the  net. 

Papa-olewalewa;  a  net  used  in  much  the  same  way  as  the  pa-kuikuif 
but  in  deep  water  and  in  conjunction  with  the  laau  melo-melo. 

Laau  melo-melo;  a  clublike  stick,  which  after  being  charred,  was 
anointed  with  oils  whose  odor  was  attractive  to  the  fish,  and  then  thrust 
info  the  water  to  draw  the  fish  by  its  fragrance. 

Kahekahe;  a  method  in  which  a  large  net  was  placed  in  deep  water,  in 
a  place  where  the  current  or  some  opportunity  for  feeding  caused  the 
fish  to  assemble. 

Another  method  called  by  fhis  same  name,  was  that  in  which  the  fish 
were  attracted  to  the  net  by  bait  artfully  strewn  in  the  water. 

(9)  Sect.  18.    Kupo;  a  long  net  stretched  across  the  track  of  fish,  one 
end  being  anchored  in  deep,  the  other  in  shoal  water. 


280 

Ka-wa'a;  a  net  used  in  the  deep  sea,  the  fish  being  driven  in  by  thrash- 
ing the  water  or  pelting  it  with  stones. 

Kuu;  a  generic  name  for  almost1  any  kind  of  net  that  was  let  down  into 
the  water.  The  aei,  said  to  be  the  same  as  the  kaili  described  in  Note 
(3). 

The  mouth  was  held  open  by  long  sticks  of  ulei,  the  fish  being  attracted 
with  bait.  Pouono;  a  long  net  that1  was  stretched  across  an  ocean  ravine 
or  gully,  while  men  beat  the  water  with  sticks. 

Akiikii;  a  net  of  moderate  size  used  in  ambuscading  fish.  The  rocks 
in  front  of  the  net  were  upturned  to  give  t'he  fish  a  new  feeding  ground. 
After  waiting  awhile,  the  water  was  beaten  to  drive  the  fish  towards  the 
net. 

Lu'elu'e;  a  net  of  moderat'e  size,  in  which  bait  having  been  placed,  it 
was  let  down  into  deep  water,  out  of  sight  of  the  fisherman.  At  the  point 
of  juncture  of  the  two  lines  which  cross  the  mouth  of  the  net1,  where  is 
attached  the  line  that'  leads  to  the  fisherman's  hand,  is  also  attached  a  short 
line  with  bait  at  its  free  end.  When  the  fisherman  feels  the  line  quiver 
from  the  entrance  of  the  fish  or  from  its  pulling  at  the  bait,  he  hauls  up 
the  net. 

Kaihi;  said  to  be  a  fine  meshed  net  that  takes  all  kinds  of  fish,  similar 
to  the  kaili. 

Hano-malolo;  a  long  net  held  by  two  canoes,  while  two  others  drove 
the  fish  into  its  open  mouth. 

Hano-iao;  a  fine  meshed  net  for  taking  small  fish,  to  be  used  as  bait. 

Kaee-ohua;  a  small  net  that  was  held  open  by  means  of  two  sticks  held 
in  the  hands  of  the  fisherman.  It  was  used  in  shoal  water. 

Kaee-paoo;  the  same  as  the  kae  -ohua,  only  that  it  had  but  one  stick 
for  a  handle.  The  kaili,  already  mentioned  and  the  same  as  the  aei. 
By  some  it  is  said  to  be  a  net  with  fine  meshes,  used  only  in  shoal  water 
and  over  a  sandy  bottom,  and  to  take  all  kinds  of  fish,  a  grab-all. 

Pahu;  a  net  two  or  three  fathoms  long,  used  by  two  men  in  shoal  water, 
who  at  fhe  same  time  thrashed  with  long  sticks  at  the  wings  of  the  net 
to  drive  in  the  fish.  Haoa-puhi;  a  short  piece  of  hard  wood  tapering  to 
a  sharp  point  at  each  end,  with  a  line  attached  to  its  middle;  it  was 
baited  and  lashed  to  fhe  end  of  a  stick  that  served  as  a  handle,  by  means 
of  which  it  was  thrust  into  the  hiding  places  of  the  eel.  On  being 
swallowed  by  the  fish,  the  line  was  drawn  taut,  and  the  haoa  was  turned 
crosswise  in  the  gullet  of  t'he  fish.  Upalupalu,  ordinary  angling.  When 
the  baited  hook  was  thrown  as  in  fly  fishing,  to  a  particular  spot  on  the 
surface  of  the  wafer,  it  was  called  pa  aco.  The  uluulu  is  described  as  a 
small  net  having  two  sticks  to  open  its  mouth,  one  of  which  was  held  in 
each  hand.  With  this  the  fisherman  dived  deep  down  under  water. 

(10)  Sect.  19.  Kaka,  in  which  a  number  of  hooks  are  attached  to  a 
single  line,  much  used  in  a  deep-sea  fishing. 

Kahala,  in  which  a  net  made  of  very  strong  cord  is  used  to  take  t'he 
shark,  called  also  the  hihi-mano. 


28l 

Kukaula.  In  this  method  the  canoe  was  anchored  in  water  said  not  to 
exceed  ten  fathoms  in  depth,  that  being  about'  the  length  of  line  at  which 
the  pull  of  a  fish  taking  the  hook  could  be  detected  at  once  by  the  hand 
of  the  fisherman.  They  did,  however,  fish  at  greater  depths  than  this. 

Luhe'e;  a  method  of  squidding  in  which  a  large  cowry,  coupled  with 
a  stone  sinker,  is  attached  to  the  hook,  the  color  and  lustre  of  the  shell 
offering  an  irresistible  fascination  t'o  the  octopus.  The  instrument  itself 
is  called  Icho-he'e,  the  method  luhce. 

Hi  aku;  the  use  of  the  pa  in  trolling  for  the  aku,  (pa  hi  aku)  being 
the  full  name  for  the  instrument.  It  consists  of  a  hook  of  human  bone 
fixed  to  a  plate  of  mother  of  pearl.  Various  modifications  of  this  troll- 
hook  are  found  in  the  different  islands  of  the  Pacific. 

Ka-mokoi,  ordinary  fishing  with  hook,  line,  and  rod. 

Ku-mano',  taking  the  shark  with  bait  and  a  noose. 

Lawaia-palu,  attracting  fish  by  means  of  bait  scattered  on  the  water. 

Lawaia-upapalu.  In  this  as  in  fly  fishing,  the  hook  is  thrown  to  a  de- 
sired spot. 

(n)  .Sect.  20.  Hinai  houluulu,  a  basket  with  which  a  fisherman  would 
dive  down  under  water  to  take  certain  fish. 

Hinalea,  a  small  fish  much  esteemed  for  its  flavor. 

The  pai-o'opu  was  a  hat-shaped  basket  used  to  take  the  oopu,  a  sweet 
and  delicate  fish  found  in  mountain  streams  and  fresh  water  ponds. 

(12)  Sect,  28.  Ma'oma'o  or  palapalai;  the  fishes  of  fhis  or  allied 
species  of  fish  were  marked  with  stripes  or  patches  of  bright  color,  like 
ripe  autumn  leaves,  one  being  the  lauhau. 


CHAPTER  XLL 

SPORTS   AND  GAMES,   UME. 

1.  From  the  most  ancient  times  down  to  the  reign  of  Liholiho, 
Kamehameha  II,  there  was  a  great  variety  of  games  practiced 
by  the  people.    In  the  month  of  Ikiiwa,1  October,  the  coming  of 
the  Makahiki  season  was  indicated  by  the  display  of  flags,2  and 
the  people  left  their  ordinary*  worship  of  idols,  and  joined  with 
the  chiefs  in  the  practice  of  games  and  sports. 

2.  Ume  was  a  pastime  that  was  very  popular  with  all  the 
Hawaiian s.     It  was  an  adulterous  sport  and  was  played  in  the 
following  manner.     A  large  enclosure,4  or  pa,  was  made  in  the 
midst  of  or  close  to  the  town. 

3.  This  done,  all  the  people  took  hold  and  helped  to  collect  a 
large  quantity  of  faggots ;  and  when  it  came  night  a  bonfire  was 


282 

started,  which  made  it  as  light  as  day,  and  all  the  people  gathered 
together. 

4.  When  all  were  seated  in  a  circle  within  the  enclosure,  a 
man  stood  forth  as  the  president5  of  the  assembly  and  called  them 
to  order.     Another  man  also  came  forward  and  chaunted  a  gay 
and  lascivious  song,  waving  in  his  hand  the  while  a  long  wand6 
which  was  trimmed  at  intervals  with  tufts  of  bird-feathers.     He 
waved  this  to  and  fro  as  he  moved  about,  repeating  at  the  same 
time  the  words  of  his  song. 

5.  As  he  made  his  circuit,  passing  in  front  of  the  people,  he 
selected7  the  fine-looking  women  and  the  handsome  men,  and  the 
man  and  woman  whom  he  indicated  by  touching  them  with  his 
wand  went  out  and  enjoyed  themselves  together. 

6.  A  husband  would  not  be  jealous  of  or  offended  at  his  own 
wife,  if  she  went  out  with  another  man,  nor  would  a  wife  be 
angry  with  her  own  husband  because  he  went  out  to  enjoy  an- 
other woman,  because  each  of  them  would  have  done  the  same 
thing  if  they  had  been  touched  with  the  ume-stick. 

7.  During  the  nights  while  this  game  was  being  played  the 
man  consorted  with  the  woman  that  pleased  him,  and  the  woman 
with  the  man  that  pleased  her;  and  when  daylight8  came  the 
husband  returned  to  his  own  wife  and  the  wife  to  her  own  hus- 
band. 

8.  Owing  to  these   practices,   the  affections   of  the   woman 
were  often  transferred  to  the  man,  her  partner,9  and  the  affections 
of  the  man  to  the  woman  who  was  his  partner ;  so  that  the  man 
would  not  return  to  his   former  wife,  nor  the  woman  to  her 
former  husband.     This  was  the  way  ume  was  played.     Another 
name  for  this  sport  was  £t/*=touched  by  the  wand. 

NOTES    TO    CHAPTER   XLI. 

(1)  Sect.    i.     I-ku-wa,   the  month  corresponding  to  Oct'ober  or  No- 
vember, said  to  be  so  called  from  the  thunder  often  heard  at  that  time. 

(2)  Sect.    i.     This  display  of  flags  was  a  natural  expression  of  joy 
and  enthusiasm. 

(3)  Sect.  i.     The  statement  that  the  people  at  the  time  of  Makahiki  left 
their  idol-worship  and  indulged  in  games,  is  misleading  in  more  than  one 
respect,      ist.     The  assumption  that  the  worship  of  the   Hawaiians  was 
mere  idol-worship  is  not  for  a  moment  to  be  credited ;   one  has  but  t'o 
consider  the  prayers  they  offered  to  be  convinced  of  the  opposite.     2d. 


The  same  spirit1  of  worship  inspired  the  ceremonies  of  this  Makahiki 
festival  as  pervaded  the  other  tabu-periods  of  the  year.  N.  B.  E. 

The  Makahiki  festival  was  sacred  to  Lono,  and  the  worship  of  the 
other  gods  was  suspended  for  the  time.  W.  D.  A. 

See  Chap.  XXXVIII,  Sect.   16. 

(3/^2)  Sect.  i.  Ume  was  a  plebeian  sport.  No  chief  of  high  rank,  or 
who  greatly  respected  himself,  would  think  of  being  present  at  the  per- 
formance of  this  game.  Not  because  of  its  immorality,  not  that,  but  be- 
cause it  was  not*  a  place  where  he  would  meet  his  peers.  Chiefs  of  low 
rank  went,  because  they  were  of  low  rank  and  did  not  greatly  respect 
themselves.  The  sport  of  this  nature  at  which  the  chief  should  attend 
was  kilu,  which  will  soon  be  described. 

(4)  Sect.  2.     It  is  an  error  t'o  assert  that  ume  was  generally  played 
in  an  open  court  or  enclosure.     It  was  in  a  house  that  it  was  chiefly 
played.  In  Honolulu — which  by  the  way  was  in  ancient  times  called  Kou — 
the  hale  ume  was  situated  where  Bishop's  Bank  now  stands. 

(5)  Sect.  4.     The  president  of  the  assembly  was  called  the  ano-haler 
i.  e.,  the  one  who  kept  the  house  quiet,  orderly. 

(6)  Sect.  4.    The  one  who  carried  the  wand  was  called  the  mau,  and 
the  wand  itself  was  called  the  maile. 

(7)  Sect.  5.    The  selection  was  not  left  t'o  the  uninfluenced  judgment 
of  the  mau.     The  man  indicated  his  choice  to  the  mau,  the  wand-bearer, 
at  the  same  time  putting  into  his  hands  some  thing  of  value  as  an  induce- 
ment', to  be  given  to  the  woman,  perhaps  to  be  passed  on  to  her  husband 
in  return  for  his  complaisance.     Sometimes,  when  the  pair  got  outside, 
the  woman  would  refuse  to  have  anything  to  do  with  the  man,  and  they 
returned  at  once  to  the  hale  ume. 

(8)  Sect'.  7.    The  word  ho-ao,  which  was  the  ancient  word  that  meant 
the  most  legitimate  form  of  marriage,  was  derived  from  this  staying  to- 
gether until  day-light,  ao.     For  a  man  and  woman  to  make  a  night  of 
it  together  and  to  st'ay  with  each  other  until  ao,  morning  was  equivalent 
to   a   declaration   of   marriage.     This   temporary  union    for   a    night   was 
termed  omau,  in  distinction  from  hoao. 

Virgins  and  unmarried  women  did  not  as  a  rule  attend  at  the  hale-ume. 
Ume,  as  said  before,  was  not1  a  game  for  the  aliis,  but  for  the  common 
people.  The  woman  could  of  course  do  something  in  the  way  of  manage- 
ment, but  she  could  not  actually  refuse  to  go  out  with  the  man  who  had 
chosen  her. 

(9)  Sect.  8.    If  the  man  took  his  new  wife  to  his  home,  it  was  for  the 
new    favorit'e    to    say   whether   the    former   woman    might    stay    on   the 
promises.     The  children  belonged  to  the  man. 

The  meaning  of  the  word  u-me  is  to  draw,  to  attract.  "E  ume  mai 
ia'u;  e  hahai  makou  mamuli  ou."  Draw  me;  we  will  run  after  thee. 
Song  of  Solomon,  4:1. 


284 
CHAPTER  XLII. 

SPORTS  AND  GAMES. 
KlLU. 

1.  Kiln  was  a  very  favorite  sport  with  the  ancient  Hawaiians. 
It  was  played  in  the  same  enclosure  as  nine.   One  night  nine 
would  be  played,  another  night  kilu.     They  were  both  licentious 
sports.    The  manner  of  playing  kilu  was  as  follows : 

2.  The  company  were  seated  in  a  circle  within  the  enclosure. 
On  one  side  were  set  a  number  of  pobs,   (broad-based,  pointed 
cylinders),  and  opposite  to  them,  on  the  other  side,  about  ten 
fathoms  away,  an  equal  number  of  pobs. 

3.  The  players  sat  immediately  behind  these  pobs  or  posts, 
five  or  more  on  each  side,  together  with  the  tally-keepers  of  the 
game.     Then  the  one  who  acted  as  president  of  the  game  stood 
up  and  called  aloud  "Puheoheo";  and  the  whole  assembly  an- 
swered, "Puheoheo-heo." 

4.  Order  was  at  once  established ;  and  if  any  one  made  a  dis- 
turbance they  set  fire  to  his  clothing.    Silence  having  been  secured, 
the  kilusf  with  which  the  game  was  to  be  played,  were  placed  in 
front  of  those  who  were  to  play  the  game. 

5.  The  kilu  was  a  gourd  (or  cocoaiiut  shell)  that  had  been  cut 
obliquely  from  one  end  to  the  other.     Before  beginning  the  play, 
the  tally-keeper,  or  helu-ai,  holding  a  kilu  in  his  hand,  addressed 
the  tally-keeper  of  the  other  side  in  a  low  tone  of  voice,  and 
stated  the  name,  or  purpose  of     the  kilu,  saying,  for  instance, 
"this  kilu  is  a  love-token;  it  is  a  kissing  kilu  (kilu  honi.)" 

6.  The  tally-keeper  on  the  other  side  then  replied  in  a  low 
tone  giving  the  name  of  some  person  on  his  sicle.(   O   ka  mca 
aloha  kapa  mai.) 

7.  This  done,  the  tally-keepers  gave  the  kilns  into  the  hands 
of  the  two  players.    Each  of  the  players  chanted  an  oli  before  he 
began  to  play.     If  the  kilu  thrown  by  one  of  the  players  hit  the 
pob  on  the  other  side  at  which  he  aimed,  his  tally-keeper  in  a 
loud  tone  said, 


A  uwe-mve  kc  ko'e  a  ke  kae, 
Puehuehu  ka  la,  komo  inoino, 
Kakia,  kahe  ka  ua  Halo. 

Now  wriggles  the  worm  to  its  goal, 

What  a  towselling :  a  hasty  entrance : 
Pinned:  down  falls  the  rain. 

8.  The  successful  player  then  crossed  over  and  claimed  a 
kiss  in  payment  for  his  success,  because  the  forfeit  of  the  kiln  was 
to  be  kissing.  They  continued  to  play  till  one  o>f  them  scored  ten 
and  that  one  was  declared  the  winner.  Sometimes  one  side  would 
celebrate  the  victory  by  dancing.  The  play  was  kept  up  till 
morning  and  resumed  the  following  night. 

NOTES    TO   CHAPTER   XLII. 

Notes.  Kiln  was  a  select  and  aristocratic  game  to  which  none  but  aliis 
were  admitted.  The  king  and  queen  were  not  above  participating  in  the 
pleasures  of  this  sport.  Any  chief  of  recognized  rank  in  the  papa  alii  was 
admitted.  Once  admitted  to  the  hall  in  which  the  sport  was  indulged  in, 
all  were  peers  and  stood  on  an  equal  footing  as  to  the  privileges  and  rules 
of  the  game.  King  nor  queen  could  claim  exemption  from  the  rules  of 
the  game,  nor  deny  to'  any  one  the  full  exercise  of  the  privileges  acquired 
under  the  rules. 

There  was  a  greater  outward  propriety  and  a  certain  show  of  regard 
for  etiquette  in  the  playing  of  kiln,  which  must  have  been  wanting  in 
umc,  but'  the  motive  of  the  game  was  in  each  case  the  same. 

The  men  sat  grouped  at  one  end  of  the  hall,  the  women  at  the  other. 
The  players,  five  or  more  in  number  of  each  sex,  sat  facing  each  other 
in  advance  of  the  spectators,  separated  by  an  interval,  which  must  have 
been  less  than  t'he  "ten  fathoms"  at  which  David  Malo  places  it.  The 
floor,  at  least  that  portion  of  it  which  lay  between  the  players,  was  cover- 
ed with  matting.  (In  the  game  of  umc  it  was  strewn  with  rushes).  The 
players  were  probably  select'ed  by  the  president  (Sect.  3),  who  was  termed 
the  la-anoano,  i.  e.,  quiet  day.  In  front  of  each  player  was  placed,  what, 
for  lack  of  a  better  name,  I  have  termed  a  pob  (following  the  terminology 
of  the  game  of  quoits),  which  was  nothing  more  or  less  than  a  conical 
block  of  heavy  wood  broad  at  the  base,  to  keep  it1  upright.  The  kilu, 
with  which  the  game  was  played,  was  a  dish  made  by  cutting  in  two  an 
egg-shaped  coconut  shell  obliquely  from  one  side  of  the  point  to  the  eyes, 
thus  making  a  somewhat  one-sided  dish.  The  object  of  the  player  was 
to  cast  his  kilu  so  that  it  should  travel  with  a  sliding,  and  at  the  same 
time  a  rotary,  motion,  across  the  floor  and  hit'  the  pob  that  stood  in  front 


286 

of  the  woman  of  his  choice.  The  woman  also  took  her  turn  in  playing 
after  the  man.  A  successful  hit  entitled  a  player  to  claim  a  kiss  from 
his  opponent,  a  toll  which  it  was  cust'omary  to  demand  the  payment  of  at 
once.  The  successful  making  of  ten  points  in  the  game  entitled  one  to 
claim  the  same  forfeit  as  in  the  game  of  ume.  But  such  rights  were  often 
commuted  for, — on  grounds  of  wise  policy,  at1  the  request  of  the  victor, — 
by  an  equivalent  of  land  or  some  other  possession.  Still  no  fault  could 
be  found  if  a  player  demanded  the  full  payment  of  the  forfeit.  The  two 
did  not,  however,  retire  for  that  purpose  at  the  time — that  would  have 
been  contrary  to  etiquette — but  did  so  later  in  fhe  night,  after  the  company 
had  separated. 

A  game  of  kilu  was  often  gotten  up  by  one  alii  as  a  compliment  to  dis- 
tinguished visitors  of  rank.  It  was  a  supreme  expression  of  hospitality, 
and  was  not  an  empt'y  phrase,  as  when  the  Spanish  don  says  to  his  guest 
""all  that  I  have  is  yours."  I  have  succeeded  in  obtaining  the  following 
specimen  of  an  oli  which  is  such  as  might  have  been  recited  by  a  contest- 
ant in  kilu  before  playing  (Sect.  7.) 

1  Ula  Kala'e-loa*  i  ka  lepo  a  ka  makani, 

2  Hoonuanua  na  pua  i  Kalamaula, 

3  He  hoa  i  ka  La'i-a-ka-manu,% 

4  Manu  ai  ia  i  ka  hoa  laukona.V 

5  I  keke'e  lauaua  ia  e  ka  moe 

6  E  kuhi  ana  ia  he  kanaka  e. 

7  Oau  no  keia  mai  luna  a  lalo. 

8  Huna  ke  aloha,  pe'e  maloko, 

9  Ike' a  i  ka  uwe  ana  iho. 

10  Pela  ka  hoa  kamalii, 

11  He  uwe^ivale  ke  kamalii.. 

i  Ruddy  glows  Kalae-loa*  through  the  wind-blown  dust. 

2  Plump  and  lush  are  the  flowers  at  Lamaula, 

3  A  partner  in  the  songs  of  the  birds, 

4  A  sea-bird  that  spoils  the  beauties,  spite  of  the  duenna, 

5  His  stinginess  is  that  he  is  jealous  of  his  protege's  bed. 

6  He  was  thinking  me  to  be  a  stranger. 

7  I  am  myself  from  crown  to  sole. 

8  Hidden  has  been  my  love,  pent'  up  within, 

9  Shown  by  my  weeping  over  you. 

10  That  is  the  way  with  a  child-friend. 

11  A  child  weeps  for  a  trifle. 

N.  B.  In  old  times  the  site  on  which  now  stands  Bishop's  Bank  was 
•occupied  by  a  house  in  which  kilu  and  ume  were  wont  to  be  played. 

*Kala'e-loa  was  the  full  name  of  the  place  on  Molokai  ordinarily  known 
as  Kalae. 

tLa'i-a-ka-manu  is  the  name  of  a  land  near  Kala'e-loa.  In  the  use  of 
this  word  a  double  meaning  is  evidently  intended,  i.  e.,  a  reference  both 


t'o  the  land  so-called  and  to  the  song  of  the  birds.     Hawaiian  poetry  de- 
pended upon  this  trick  to  produce  its  chief  effects. 

^Laukona,  applies  to  one  who  is  jealous  and  watchful  of  one  under  his 
care. 

REMARK.  In  justice  to  the  ancient  Hawaiians  it  should  be  st'ated  that 
there  existed  a  more  respectable  class  among  them,  who  disapproved  of 
the  debauchery  of  the  ume  and  kilu,  and  endeavored  to  keep  their  chil- 
dren away  from  the  places  where  those  games  were  played. 

W.  D.  A. 


CHAPTER  XLIII. 

PUHENEHENE,    OR   PA-PUHENE. 

1.  Puhenehene  was  a  game  that  was  played  at  night.     The 
people  were  seated  in  two  rows  facing  each  other. 

2.  Then   a   long  piece  of  tapa,   made  perhaps   by  stitching 
several  pieces  together,  was  stretched  between  one  party  and  the 
other. 

3.  When  the  assembly  had  been  brought  to  order  the  president 
whistled  a  call  on  the  puheoheo,  or  called  out  "puheoheo,"  and 
all  the  company  answered  "puheoheo".     This  done  a  man  stood 
forth  and  chanted  a  gay  and  pleasing  song. 

4.  Then  three  men  lifted  up  the  long  tapa.  already  described, 
and  with  it  covered  over  and  concealed  from  view  one  of  the 
groups  of  players. 

5.  One  of  the  men  of  the  number  who  were  concealed  then 
hid  the  pebble  which  was  called  a  no* a*     The  tapa  which  cur- 
tained or  covered  them  was  then  removed,  and  the  men,  one  of 
whom  had  the  no' a,  then  leaned  forward  and  looked  down.2 

6.  Then  the  other  side  made  a  guess  where  the  no'a  was.     If 
the  guess  was  correct  it  counted  for  them,  if  not  for  the  other 
party.    When  either  side  scored  ten  it  had  the  victory ;  somebody 
would  then  start  up  a  hula-dance. 

NOTES    TO   CHAPTER  XLIII. 

(1)  Sect.  5.     The  no'a  was  a  small  pebble,  and  it  was  hidden  on  tlie 
person  of  one  of  the  players. 

(2)  Sect.  5.    The  purpose  of  leaning  forward  was  to  conceal  the  coun- 
tenance as  much  as  possible,  because  it  was  as  much  by  the  study  of  the 
countenance  as  in  any  other  way  that  one  was  to  judge  which  of  the 
players  had  the  no'a  about  him. 


288 
CHAPTER  XLIV. 

KUKINI RUNNING  FOOT-RACES. 

T.  Foot-racing,  knkini,  was  a  very  popular  amusement.  It 
was  associated  with  betting  and  was  conducted  in  the  following 
manner : 

2.  The  knkini,  or  swift  runners,  were  a  class  of  men  who  were 
trained1  with  great  severity  and  made  to  practice  running  very 
frequently,  until  they  had  attained  great  speed.    When  the  people 
wished  to  indulge  in  betting  a  number  of  the  fastest  of  this  class 
were  selected  and  two  of  this  number  were  chosen  to  run  a  race. 

3.  Those  who  thought  one  man  was  the  faster  runner  of  the 
two  bet  their  property  on  him,  and  those  who  thought  the  other 
was  the  faster,  bet  their  property  on  him. 

4.  When  people  had  made  their  bets,  the  experts  came  to  judge 
by  physical  examination  which  of  the  two  runners  was  likely 
to  win,  after  which  they  made  their  bets.    One  man,  after  staking 
all  his  property,  pledged  his  wife  and  his  own  body  (pili  hihia), 
another  man  'bet  property  he  had  borrowed  from  another   (piii 
kana).    When  all  the  pledges  had  been  deposited  (kieke,  literally 
bagged)  the  betting  was  at  an  end. 

5.  The  runners  (kukini)  then  took  their  station  at  the  start- 
ing point  and  a  pole  with  a  flag  was  planted  at  the  goal.     The 
race  might  be  over  a  long  course  or  a  short  one :  that  was  as  the 
runners  aggreed. 

6.  It  was  a  rule  of  the  game  that  if  both  runners  reached  the 
goal  at  the  same  instant,  neither  party  won  (aole  no  co) ,  it  was 
a  dead  heat  (pai  wale).    It  was  when  one  reached  the  goal  ahead 
of  the  other  that  he  was  declared  victor.    In  that  case  the  winners 
made  great  exultation  over  their  victory. 

7.  Sometimes  a  runner  would  sell  out2  the  race  to  his  opponent 
and  let  a  third  person  stake  his  property  on  the  other  runner. 
This  was  the  practice  in  kukini. 

NOTES    TO   CHAPTER   XLIV. 

(i)  Sect.  2.  Koi,  ko'h-cc.  According  to  other  authorities  if  should 
be  ka'i,  ka'h-cc,  to  practice,  train,  exercise.  The  runner  was  first  exer- 
cised in  walking  on  his  toes,  without  touching  the  heel  of  the  foot  t'o 


289 

the  ground.  Then  he  was  set  to  running,  at  first  for  a  short  distance  and 
at  a  moderate  pace.  Finally  he  was  made  to  run  at  full  speed  for  great 
distances.  While  in  training  they  were  denied  poi  and  all  soggy,  heavy 
food,  but  were  fed  on  rare-done  flesh  of  the  fowl,  and  roasted  vegetables, 
taro,  sweet-potato,  bread-fruit,  etc. 

Kaohele,  son  of  Kumukoa,  a  king  of  Molokai  who  was  cotemporary- 
wit'h  Alapai-nui  of  Hawaii,  was  a  celebrated  kukini.  It  is  related  of  him! 
that  he  could  run  from  Kaluaaha  as  far  as  to  Halawa  and  return  before 
a  fish  put  on  the  fire  at  the  time  of  his  starting  had  time  to  be  roasted. 
"E  kui  ka  mama'  i  loaa  o  Kaohele."  You  must  double  (literally  piece 
out')  your  speed  to  catch  Kaohele. 

Uluanui  of  Oahu,  a  rival  and  friend  of  Kaohele,  was  a  celebrated  foot- 
runner.  It  was  said  of  him  that  he  could  carry  a  fish  from  the  Kaelepulu 
pond  in  Kailua,  round  by  way  of  Waialua  and  bring  it  in  to  Waikiki 
while  it  was  still  alive  and  wriggling. 

Makoko  was  a  celebrated  runner  of  Kamehameha  I  on  Hawaii.  It 
was  said  of  him  that  he  could  carry  a  fish  from  the  pond  at  Waiakea, 
in  Hilo,  and  reach  Kailua  before  it  was  dead.  The  distance  is  a  little 
over  a  hundred  miles,  making  it,  of  course,  an  impossible  story.  But 
it  would  be  unkind  to  take  such  statements  with  utter  literalness. 

(2)  Sect.  7.  The  Hawaiian  text  reads.  "O  kekahi  poc,  nolunolu  na  hai 
ke  eo,  a  na  hai  e  lipi  ka  lakou  waiwai,  pela  ka  liana  ana  ma  ke  kukini." 
Only  by  removing  the  comma  after  poe  and  rearranging  the  letters  in  the 
word  lipi,  which  should  evidently  be  pili,  is  it  possible  to  make  sense  out 
of  this  passage.  It  is  curious  to  note  the  same  corrupt  practice,  of  selling^ 
out  a  race,  in  ancient  Hawaii,  as  prevails  in  the  civilized  world  to-day. 


CHAPTER  XLV. 

**4 

THE  GAME   OF    MATKA. 

1.  Rolling  the  maika  stone  was  a  game  on  which  much  betting^ 
was  done.    The  manner  of  conducting  the  game  was  as  follows : 

2.  When  people  wanted  the  excitement  of  betting  they  hunted 
up  the  men  who  were  powerful  in  rolling  the  maika  stone,  and 
every  man  made  his  bet  on  the  one  whom  he  thought  to  be  the 
strongest  player. 

3.  The  experts  also  studied  the  physique  of  the  players,  as 
well  as  the  signs  and  omens,   after  which  the  betting  went  to» 
ruinous  lengths. 

Now  the  maika  was  a  stone  which  was  fashioned  after  the 
shape  of  a  wheel,  thick  at  the  centre  and  narrow  at  the  circum- 


290 

ference — a  biconvex  disc.     It  was  alsc  called  an  ulu,  this  thing 
with  which  the  game  of  maika  was  played. 

4.  The  ulu-maika  (by  which  name  the  stone  disc,  or  the  game 
itself  was  called)   was  made  from  many  varieties  of  stone,  and 
they  were  accordingly  designed  after  the  variety  of  stone  from 
which  they  were  made. 

5.  The  game  of  maika  was  played  on  a  road-way,  or  kahua, 
made  specially  for  the  purpose.     When  all  had  made  their  bets 
the  maika-p\ayers  came  to  the  maika-course. 

6.  The  ulu  which  the  first  man  hurled  was  said  to  be  his 
kumii,  mua,  i.e.,  his  first  basis  or  pledge;  in  the  same  way  the 
ulu  which  the  second  player  hurled,  or  bowled,  was  called  his 
kumu. 

7.  If  the  second  player  outdid  the  first  player's  shot  he  scored. 
If  they  both  went  the  same  distance  it  was  a  dead  heat. 

8.  But  if  the  second  player  did  not  succeed  in  out-doing  the 
first  man's  play  the  score  was  given  to  the  first  player. 

NOTES  TO  CHAPTER  XLV. 

The  meaning  of  the  language  in  sections  6,  7,  and  8  is  such  that  I 
-can  make  no  sense  of  it;  and  after  diligent  inquiry  of  those  who  are  Ha- 
waiian scholars  and  skillful  in  unraveling  puzzles,  I  can  find  no  one  who 
•can  do  anything  with  it.  I  give  a  literal  copy  of  the  original : 

6  O  ke  kanaka  i  pehi  mua  i  kana  ulu,  oia  kana  kumu  mua,  o  ke  kana- 
naka  i  pehi  hope  mai,  oia  no  hoi  kana  kumu. 

7.  O  ke  kanaka  i  pehi  mua,  pehi  oia  i  ke  kumu,  a  ka  mea  i  pehi  hope  mat, 
ina  pau  iaia  kc  kumu   a  kela  mea,  helu  oia,  a  pela  nohoi  kela  mea,  a  i  pa 
nohoi  ka  kekahi,  ua  pai  maika. 

8.  Aka,  i  pau  ole  ke  kumu  a  ke  kahi,  i  kekahi,  eo,  kekahi  i  kekahi,  pela 
.kc  ano  o  ka  Maika.     Such  is  the  Hawaiian  as  written  by  a  Hawaiian. 

The  first  thing  in  translating  this  is  to  utterly  disregard  the  punctuation. 
That  is  entirely  wrong  and  misleading. 

The  game  of  maika  was  a  most  worthy  and  noble  sport.  It  is  not 
an  easy  mat'ter  to  obtain  definite  information  as  to  some  points  in  the 
game,  whether  sometimes  the  play  was  not  to  drive  the  ulu  between  two 
stakes  set  up  at  a  distance,  whether  the  ulu-maika  of  the  first'  player  was 
removed  from  the  course  as  soon  as  it  came  to  a  standstill,  by  what 
.means  the  point  reached  by  the  ulu  was  marked,  if  it  was  removed  from 
the  course  in  order  to  clear  the  track  for  the  next  player.  These  are 
some  of  the  questions  to  which  I  have  been  able  to  obtain  only  partial 
and  unsatisfactory  answers.  There  was  no  doubt  a  great  diversity  of 
practice  as  to  these  points  on  the  different  islands,  and  even  in  the  different 
parts  of  the  same  island. 


291 

The  principal  point  to  be  made  was,  so  far  as  I  can  learn,  to  send 
the  ulu  to  as  great'  a  distance  as  possible.  When  an  ulu  had  come  to  a 
standstill  it  was  probably  removed  from  the  track  and  the  place  of  its 
fall  irarked  by  a  little  flag,  or  stake,  set  in  the  ground  opposite  and  out- 
side of  the  track.  According  to  some,  however,  the  ulu  was  allowed 
to  remain  in  the  track  as  it  fell,  thus  adding  an  obstacle  to  the  success 
of  the  player  who  had  the  next  throw.  But  this  method  is  so  clearly  op- 
posed to  all  fair  play  that  I  cannot  believe  it  was  the  general  practice. 

The  ulu,  maika,  or  ulu-maika  (for  by  all  these  names  was  the  thing 
called)  was  of  various  sizes,  being  all  the  way  from  two  and  a  quarter 
to  six  inches  in  diameter.  The  size  most  ordinarily  used,  if  one  may 
judge  from  specimens  seen  in  museums  and  private  collections,  was  per- 
haps from  three  to  four  inches.  It  was  in  some  cases  made  one-sided  to 
enable  it'  to  follow  the  bend  of  a  curved  track,  one  of  which  description 
I  remember  to  have  seen  on  the  plains  back  of  Kaunakakai,  on  Molokai. 
There  is  said  to  have  been  another  of  the  same  kind  at  Lanikaula,  also 
on  Molokai.  There  is  said  to  be  a  kahua-maika  at  Ka-lua-ko'i,  on  the 
mountain  of  Maunaloa,  at  the  western  end  of  Molokai,  which  to  this 
day  remains  in  a  fair  state  of  preservation.  There  must  also  be  many 
others  scattered  through  the  group. 

N.  B. — The  half-grown  bread-fruit,  which  is  generally  of  a  globular 
shape  was  much  used  in  playing  this  game,  and  undoubtedly  gave  its  name, 
ulu,  both  to  the  thing  itself  and  to  the  sport.  Spherical  stones,  evidently 
fashioned  for  use  in  this  game,  are  objects  occasionally  met  with.  From 
the  fact  that  the  stone  ulu  is  of  spherical  shape — in  evident  imitation 
of  the  fruit — as  well  as  that  all  the  specimens  met  with  have  been 
fashioned  out  of  a  coarse,  vesicular  stone  that  is  incapable  of  smooth 
finish  or  polish,  while  the  material  from  which  the  maika  is  made,  has  in 
the  majority  of  cases  been  a  close,  fine-grained  basalt,  leads  to  the  con- 
clusion that  the  ulu  was  the  early  form,  and  the  maika  the  product  of 
later  evolution. 

Mr.  S.  Percy  Smith  suggests  that  the  word  ulu  probably  meant  origin- 
ally "round,"  "spherical,"  as  in  the  word  for  "head." 


CHAPTER  XLVI. 

THE  GAME  OF  PAHEE. 

1.  The  game  of  pahee  was  one  which  people  played  at  odd 
times,  whenever  they  were  so  inclined,  and  it  was  associated  with 
betting. 

2.  A  short  javelin,  made  from  the  hard  wood  of  the  ulei  or 
kauildj  was  the  instrument  used  in  playing  pahee.     It  was  made 
thick  at  the  forward  end,  the  head,  and  tapered  off  towards  the 


292 

tail-end.  One  man  cast  his  javelin,  and  when  it  had  come  to  a 
stand  still,  the  other  man,  cast,  and  whichever  javelin  went  farther 
than  the  other,  it  counted  for  him  who  threw  it. 

3.  After  each  one  had  made  his  bet  the  players  went  to  the 
tail-end. 

4.  He  who  first  scored  ten  won  the  game. 

NOTE   TO   CHAPTER   XLVI. 

The  pahee  or  javelin  was  cast  on  a  roadway  or  piece  of  sward,  in  such 
a  way  as  to  slide  or  skip  along,  over  the  ground.  It  was  a  very  inter- 
esting game.  Betting  was  no  doubt  a  very  common  fault  of  old  Hawa- 
iian life,  but  it  is  not  exactly  true  that  bett'ing  was  an  accompaniment 
to  every  game  that  was  played  in  ancient  Hawaii. 


.   CHAPTER  XLVII. 

CANOE-RACING. 

1.  The  ancient  Hawaiians  were  very  fond  of  betting  on  a 
canoe-race.     When  they  wished  to  indulge  this  passion,  people 
selected  a  strong  crew  of  men  to  pull  their  racing  canoes. 

2.  Each  man  then  put  up  his  bet  on  that  crew  which  was  in 
his  opinion  composed  of  the  strongest  canoe-paddlers,  and,  the 
betting  being  over,  they  started  out  for  the  race. 

3.  If  the  canoe  was  of  the  kind  called  the  kioloa  (a  sharp  and 
narrow  canoe,  made  expressly  for  racing)   there  might  be  but 
one 'man  to  paddle  it,  but  if  it  was  a  large  canoe,  there  might  be 
two,  three,  or  a  large  number  of  paddlers,  according  to  the  size 
of  the  canoe. 

4.  The  racing  canoes  paddled  far  out  to  sea — some,  however, 
staid  close  in  to  the  land  (to  act  as  judges,  or  merely  perhaps  as 
spectators),  and  then  they  pulled  for  the  land,  and  if  they  touched 
the  beach  at  the  same  time  it  was  a  dead  heat;  but  if  a  canoe 
reached  the  shore  first  it  was  the  victor,  and  great  would  be  the 
exultation  of  the  men  who  won,  and  the  sorrow  of  those  who 
lost  their  property. 


293 

CHAPTER  XLVIII. 
HE'E-NALU,  SURF-RIDING.5 

1.  Surf-riding  was  a  national   sport  of   the  Hawaiians,   on 
which  they  were  very  fond  of  betting,  each  man  staking  his  prop- 
erty on  the  one  he  thought  to  be  the  most  skilful. 

2.  When  the  bets  were  all  put  up,  the  surf-riders,  taking  their 
boards   with  them,   swam  out   through   the   surf,   till   they   had 
reached  the  waters  outside  of  the  surf.     These  surf-boards  were 
made  broad  and  flat,  generally  hewn  out  of  koa;1   a  narrower 
board,  however,  was  made  from  the  wood  of  the  wiliwili.2 

3.  One  board  would  be  a  fathom     in     length,  another    two 
fathoms,  and  another  four  fathoms,  or  even  longer.3 

4.  The  surf-riders,  having  reached  the  belt  of  water  outside 
of  the  surf,  the  region  where  the  rollers  began  to  make  head, 
awaited  the  incoming  of  a  wave,  in  preparation  for  which  they 
got  their  boards  under  way  by  paddling  with  their  hands  until 
such  time  as  the  swelling  wave  began  to  lift  and  urge  them  for- 
ward. Then  they  speeded  for  the  shore  until  they  came  opposite  to 
where  was  moored  a  buoy,  which  was  called  a  pua. 

5.  If  the  combatants  passed  the  line  of  this  buoy  together  it 
was  a  dead  heat;  but  if  one  went  by  it  in  advance  of  the  other 
he  was  the  victor. 

6.  A  i  ka  an  hou  ana,  o  ka  mea  i  komo  i  ka  pua  hooiiw-K'acna 
viai  oia,  aole  e  hiki  i  ke  kulana,  o  ka  eo  no  ia  nana;  pela  ka  he'e 
nalu.4- 

NOTES    TO   CHAPTER    XLVIII. 

(1)  Sect.    2.     Koa,  the  same  wood  as  that  of  which  the  canoe  was 
generally  made. 

(2)  Sect.  2.     Wili-wili,  a  light,  cork-like  wood,  used  in  making  floats 
for  the  outriggers  of  canoes,  for  nets,  and  a  variety  of  other  similar  pur- 
poses. 

(3)  Sect.  3.     The  longest'  surf-board  at  the   Bishop  Museum  is   six- 
teen feet  in  length.     It  is  difficult  to  see  how  one  of  greater  length  could 
be  of  any  service,   and  even  when  of  such  dimensions  it  must  have  re- 
quired great  address  to  manage  it.  It  was  quite  sufficient  if  the  board  was 
of  the  length  of  the  one  who  used  it.  One  is  almost  inclined  t'o  doubt  the 
accuracy  of  David  Malo's  statement  t'hat  it  was  sometimes  four,  or  even 


294 

more,  fathoms  in  length.     If  any  thinks  it  an  easy  matter  to  ride  the 
surf  on  a  board,  a  short  trial  will  perhaps  undeceive  him. 

(4)  Sect.  6.     I   am  unable  to   give  a   satisfactory  translation   of  this 
section. 

It  has  been  suggested  to  me  thaf  the  meaning  of  Sect.  6  is  that 
the  victory  was  declared  only  after  more  than  one  heat,  a  rubber,  if 
necessary.  The  Hawaiian  text  should  be  corrected  as  follows: 

A  i  ka  au  hou  ana  i  ka  mea  i  komo  i  ka  pu-a  i  ho-o  mawaena  mai  oia  aole 
e  hiki  i  ke  kulana  o  ka  eo  ia  nana.  Pela  ka  hee-nalu. 

(5)  Surf-riding  was  one  of  the  most  exciting  and  noble  sports  known 
to  the  Hawaiians,  practiced  equally  by  king,  chief  and  commoner.   It  is 
still  to  some  extent  engaged  in,  though  not  as   formerly,   when  it  was 
not  uncommon   for  a   whole   community,   including  both   sexes,   and   all 
ages,  to  sport  and  frolic  in  the  ocean  the  livelong  day.     While  the  usual 
attitude  was  a  reclining  on  the  board  face  downwards,  with  one,  or  both 
arms  folded  and  supporting  the  chest,  such  dexterity  was  attained  by  some 
that  they  could  maintain  their  balance  while  sitting,  or  even  while  standing 
erect,  as  the  board  was  borne  along  at  the  full   speed  of  the  inrolling 
breaker.     Photographs  can  be  given  in  proof  of  this  statement. 


CHAPTER  XLIX. 

HOLUA-SLEDDING. 

1.  Sliding  down  hill  on  the  holua-s\ed  was  a  sport  greatly  in 
vogue  among  chiefs  and  people,  and  one  on  the  issue  of  which 
they  were  very  fond  of  making  bets,  when  the  fit  took  them. 

2.  The  holua  was  a  long  course  laid  out  down  the  steep  incline 
of  a  hill  and  extending  onto  the  level  plain. 

3.  Rocks  were  first  laid  down,  then  earth  was  put  on  and 
beaten  hard,  lastly  the  whole  was  layered  with  grass,  and  this 
was  the  track  for  the  holna-sled  to  run  on. 

4.  The  runners  of  the  holua-sled  were  made  of  mamane,  or  of 
uhiuhi  wood,  chamfered  to  a  narrow  edge  below,  with  the  for- 
ward end  turned  up,  so  as  not  to  dig  into  the  ground,  and  con- 
nected with  each  other  by  means  of  cross-pieces  in  a  manner 
similar  to  the  joining  of  a  double-canoe. 

5.  On  top  of  the  cross-pieces  boards  were  then  laid,  as  in 
flooring  the  pola  of  a  canoe.     This  done  and  the  runners  lubric- 
ated with  oil  of  the  kukui-nut,  the  sled  was  ready  for  use. 


^95 

6.  The  bets  having  been  arranged,  the  racers  took  their  sta- 
tions at  the  head  of  the  track ;  the  man  who  was  ranged  in  front 
gave  his  sled  a  push  to  start  it  and  mounted  it,  whereupon  his 
competitor  who  was  to  his   rear  likewise  started   his   sled  and 
followed  after.     He  who>  made  the  longest  run  was  the  victor. 
In  case  both  contestants  travelled  the  length  of  the  course,  it  was 
a  dead  heat  and  did  not  decide  who  was  victor. 

7.  The  victory  was  declared  for  the  player  who  made  the  best 
run. 

NOTES    ON    CHAPTER    XLIX. 

The  course  of  an  old-time  holua  slide  is  at  the  present  writing  clearly 
to  be  made  out  sloping  down  t'he  foot-hills  back  of  the  Kamehameha 
School.  The  track  is  of  such  a  width, — about  18  feet — as  to  preclude  the 
possibility  of  two  sleds  travelling  abreast.  It  is  substantially  paved  with 
flat  stones,  which  must  have  held  their  position  for  many  generations. 
The  earth  that  once  covered  them  has  been  mostly  washed  away.  The 
remains  of  an  ancient  kahua  holua  are  also  to  be  made  out  at  Keauhou, 
or  were  a  few  years  ago. 

From  the  sample  of  the  holua  sled  to  be  seen  at  the  Bishop  museum, 
it  seems  a  wonder  that  any  one  was  able  to  ride  the  sled  down  such  a 
descent  as  either  one  of  the  two  just  mentioned,  or  to  keep  on  the  thing 
at  all.  The  two  runners  are — in  the  specimen  at  the  museum — twelve 
and  a  half  feet  long,  are  set  about1  two  and  a  half  inches  apart  at  the 
narrow,  sliding  edge,  and  about  six  inches  apart  on  top,  where  the  body 
of  the  man  rests.  A  more  difficult  feat  by  far  it  must  have  been  to  ride 
on  this  tipsy  affair  at  speed  than  to  keep  one's  balance  on  the  back  of 
a  horse,  a  la  circus-rider;  yet  it  is  asserted  that  there  were  those  who 
would  ride  down  hill  on  the  holua-sled  at  break-neck  speed  maintaining 
at  the  same  time  an  erect  position.  It  hardly  seems  credible.  The  swift 
rush  of  the  toboggan  is  as  nothing  to  this. 


CHAPTER  L. 

NOA. 

1.  Noa  was  a  sport  that  was  extremely  popular  with  people 
and  chiefs.     The  number  of  those,  including  chiefs,  who  were 
beggared  by  this  game  was  enormous. 

2.  The  people  are  seated  in  two  groups  facing  each  other,  and 
five  bundles  or  tapa  are  placed  (on  a  mat)  between  the  two  groups. 


These  bundles  are  to  hide  the  noa  under,  and  beginning-  with  the 
Kihipuka,1  which  completes  the  list. 

4.  Two  well-skilled  persons  were  chosen  to  hide  the  noa.    This 
was  a  small  piece  of  wood  or  of  stone.     Bets  having  been  made, 
one  side — by  their  player — hid  their  noa  under  one  of  the  piles 
of  tapa. 

5.  This  done,  the  player  sat  still  and  shut  his  eyes. 

6.  The  opposite  side,  who  had  attentively  watched  the  man 
while  he  was  hiding  the  noa,  made  a  guess  as  to  its  position.     If 
they  guessed  correctly,  it  counted  for  them.    The  other  side  then 
made  their  guess,  and  that  side  which  first  scored  ten  won  the 
game. 

7-  Sometimes  a  man,  when  he  lost  his  property  and  was  re- 
duced to  poverty,  took  it  so  greatly  to  heart  that  he  became  bitter 
and  desperate.  He  would  then,  perhaps,  risk  everything  he  had 
and  become  beggared,  or  actually  go  crazy  through  grief. 

8.  After  losing  everything  else,2  people  would  sometimes  stake 
their  wives,  or  children,  speaking  of  the  former  as  an  old  sow, 
and  the  latter  as  shoats.  These  were  some  of  the  results  of  noa. 


NOTES  ON  CHAPTER  L. 

(1)  Sect.  3.     A  Hawaiian  who  says  he  used  to  see  the  game  of  noa 
played  in  his  boyhood  on  the  island  of  Molokai,  informs  me  that  accord- 
ing to  his  recollection,  the  piles  of  tapa  were  named  in  this  order:  Kihi- 
puka, Pilimoe,  Kau,  Pilipuka,  Kihimoe.    He  gives  me  the  following,  which 
he  heard  recited  by  the  man  who  was  hiding  the  noa : 

Ala  la,  aia  la, 

I  ke  Kau,  i  ke  Pili,  i  ka  Moe, 

Ilaila  e  ku  ai  ka  noa  a  kaua.     E  ku! 

There  it  is,  there  it  is, 

Under  the  kau,  tinder  the  pili,  under  the  moe, 

There  is  lodged  our  noa.     It's  lodged ! 

See  also  Andrews'  Dictionary  under  the  word  kau. 

(2)  Sect.  8.     It  was  not  an  unknown   thing   for   a  man,   having  ex- 
hausted other  resources,  to  stake  his  own  body,  pili  iwi  as  it  was  called. 
If  he  lost  he  was  at  least  the  slave  of  the  winner,  who  might  put  his  body 
to  what'  use  he  pleased.     If  put  to  death  by  his  master  he  would  be  called 
a  moe-puu,  i.  e.,  he  joined  the  great  heap,  or  majority  of  the  dead,  "ka 
puu  nui  o  ka  make."    Death  was  the  puu  nui.    There  was  evident  allusion 
to  the  same' thought  in  the  expression  "moe  puu,"  applied  to  the  human 
sacrifices  that  were  in  ancient  times  made  at  tlie  death  of  a  king. 


297 
CHAPTER  LI. 

PUKAULA,    JUGGLING. 

1.  Pukaula  or  juggling  was  a  great  betting  game.     It  was 
played  by  experts,  through  whose  skill  a  great  many  people  were 
taken  in  and  victimized.     An  outsider  stood  no  chance  of  win- 
ning from  the  slight-of -hand-performer,  unless  the  juggler  saw 
that  the  audience  was  too  small,  in  which  case  he  let  some  one 
win  from  him. 

2.  And  after  people  began  to  think  they  had  a  show  for  win- 
ning they  gathered  in  crowds  about  the  jugglers  and  staked  all 
their     property,     thinking     they  were  sure  to  win.     When  the 
jugglers  saw  this  and  that  the  betting  was  heavy,  they  changed 
their  tactics  and  managed  it  so  that  they  themselves  should  win. 
In  playing  the  game  of  pukanla  an  olona  line  several  fathoms 
long  was  used  (The  author  says  a  fathom  long;  but  that  is  clearly 
impossible.)  which  is  braided  very  closely  and  smoothly  and  was 
about  the  size  of  a  watch-guard. 

3.  When  the  jugglers  came  on   to  the  ground   where  they 
were  to  exhibit,  they  started  in  by  repeating  some  sort  of  jingle 
(kepakepa1)  which  tickled  the  fancy  of  the  people,  and  they  ac- 
cordingly crowded  up  and  filled  the  place. 

4.  The  performers  very  cunningly  gave  one  end  of  the  line 
into  the  hands  of  one  man  and  the  other  end  into  the  hands  of 
another  man  to  hold,  and  then  did  their  tricks  with  the  middle 
part  of  the  line.2 

5.  The  juggler  artfully  tied  the  middle  part  of  the  line  up 
into  a  knot  and  then  asked  the  people  "what  do  you  think  about 
the  knot?" 

6.  Being  sure  from  their  own  observation  that  the  knot  was 
a  tight  one,  they  bet  that  it  would  hold.     Then  the  juggler  and 
the  ones  who  made  bets  struck  hands  and  pledged3  themselves 
to  stick  to  their  bargain.    The  ends  of  the  rope  were  then  pulled, 
and  according  to  whether  the  knot  held  or  no,  did  the  jugglers 
or  the  others  win. 

7.  Men  and  women  as  well  in  large  numbers  were  driven  to 
desperation  at  their  losses  in  this  game.     A  woman  would  some- 
times put  her  own  body  at  stake  and  lose  it  to  the  juggler,  in 
which  fcase  she  became  his  property. 


298 

8.  Men  were  affected  with  the  same  craze  and  likewise  be- 
came the  slaves  of  the  jugglers.  They  were  let  off  only  when 
they  paid  a  heavy  ransom. 

NOTES   TO  CHAPTER   LI. 

(1)  Sect.  3.     Kepakepa.      The    meaning    of    this    word    is    to    amuse, 
amusement. 

(2)  Sect.  4.     The    statement    that    the    juggler    allowed    outsiders    to 
hold  the  ends  of  the  line  is  on  the  face  of  it  absurd  and  improbable.     So 
I  am  told  by  those  who  have  seen  something  of  the  game. 

(3)  Sect.  6.     The  pledge  was,  no  doubt,  in  the  form  that  was  very 
commonly  used  in  connection  with   solemn  affirmations,   "Pau  Pelc,  pan 
mano"   as   much   as   to   say,    Let   me  be  destroyed  by    Pele,   or   by   the 
shark,  if  I  do  not  keep  my  oath. 

My  informant  says  the  rope  he  once  saw  used  in  the  play  was  three 
fathoms  long. 

(4)  Sect.  3.     The  following  is  communicated  to  me  as  a  sample  of  a 
Kepakepa,  recitative,  it  could  hardly  be  called  a  jingle — such  as  was  used 
by  the  pu-kaula   or  juggler  in  baiting  and  fascinating  his  audience.     It 
is  to  all  intents  a  prayer  to  Kana,  the  god  of  jugglery  and  of  jugglers. 

1.  E  Kana.    E  Kana. 

2.  E  mahulu-ku,  e  kii  lalau, 

3.  E  kuhi  a  leo,  e  ka  moe, 

4.  Ka  hanai  a  Uli. 

5.  Kuu'a  mai  kou  kapa  kaula. 

6.  Hoalu  mai  kou  kapa  kanaka, 

7.  I  ka  pu  a  kaua,  e  Kana. 

1.  Oh  Kana.     Oh  Kana. 

2.  Rough  line  of  hala-root,  or  bark  of  hau. 

3.  Point  and  declare  as  to  the  sleeper, 

4.  The  foster  child  of  Uli. 

5.  Put  on  your  rope-body, 

6.  Lay  off  your  human  form 

7.  In  this  trick  of  yours  and  mine,  oh  Kana, 

Kana  was  a  kupua — a  word  which  has  no  exact1  equivalent  in  our 
language,  though  perhaps  the  word  demi-god  comes  nearest  to  it ;  it  was 
a  being  more  than  human  or  heroic  and  less  than  divine.  His  father  was 
Hakalanileo,  his  mother  Hina-ai-ka-malama.  The  scene  of  his  nativity 
and  chilhood  was  Hilo,  on  the  island  of  Hawaii.  His  birth  was  remark- 
able. His  little  body  at  its  first  appearance  seemed  only  a  small  piece 
of  cord  and  was  put  one  side  as  of  no  account.  The  goddess  Uli,  how- 


299 

ever,  recognized  the  nature  of  the  being  and  put  him  in  a  place  of  safety. 
The  nutriment  suitable  for  the  sustenance  and  growth  of  a  kupua  are 
hoomana,  i.  e.,  adoration  and  worship,  and  a^^:a.  Through  tlie  care  of 
Uli,  his  foster  mother,  the  spiritual  and  physical  necessities  of  Kana  were 
well  supplied  and  he  grew  apace.  His  growth  was  only  in  length,  not  in 
circumference.  Under  the  stimulus  of  hoomanamana  and  azva,  the  growth 
of  Kana  was  so  great  that  aft'er  a  time  the  house  in  which  he  had  been 
placed  grew  too  narrow  for  him  and  another  one  had  to  be  built  for  his 
accommodation.  To  all  appearance  Kana  was  merely  an  enormous  length 
of  line;  but  he  was  a  demi-god  of  tremendous  power. 

The  following  is  a  sample  of  the  spiritual,  or  worshipful,  incense, 
which  was  daily  offered  to  him  (without  it  any  kupua  must  dwindle  and 
fade  into  nothingness)  and  which  was  an  Inoa,  i.e.,  a  name: 

1.  la  moku  kele-Kahiki  i  ke  ao  ua  o  Haka, 

2.  O  Plakalanileo  hoowiliwili  Hilo, 
2.  Hookaka'a  ka  lani,  kaka'a  ka  iloli, 

4.  Wehiwehi  ka  opua,  palamao^  Kahiki, 

5.  Wai-kahe  ka  mauna,  kaikoo  ka  moana, 

6.  I  ka  hanau  ana  o  ka  ui  a  Haka. 

7.  Hanau  ae  o  Kana  he  lino, 

8.  He  aho  loa,  he  pauku  kaula, 

9.  He  kaee  koali,  he  awe  pu-maia, 

10.  He  punawclewele. 

11.  Hanoi  ia  Uli  a  ka  ihu  pi, 

12.  Ka  ihu  nana,  ka  mano  hae, 

13.  Ka  ilio  hae,  keiki  alala,  keiki  omino. 

14.  Ku  i  koholuap  ku  iki  a  Kana. 

15.  Naue  na  koa,c  ka  elawa  i  kai, 

16.  Ka  pu-koa  i  kai,  ka  puoleolei, 

17.  Ka  nihi&  moe  lawa,  ka  auna^  lele  kai. 

18.  Kou  inoa  e  Kana. 

1.  To  the  craft  voyaging  to  Tahiti  amid  the  rain-clouds  of  Kana, 

2.  King  of  Hilo,  land  of  cloud-portents, 

3.  Portents  in  the  heavens,  commotions  in  t'he  womb. 

4.  Open  and  clear  are  the  heavenly  signs,  a  mottling  that  reaches  to  Tahiti. 

5.  Freshets  in  the  mountains,  wild  surf  in  the  ocean 

6.  At  the  birth  of  t'he  child  of  Haka. 

7.  Kana  was  born  a  four-stranded  rope,' 

8.  A  long  fish-line,  a  piece  of  cord, 

9.  A  line  of  koali,  a  thread  of  banana  fibre, 

10.  A  spider's  web, 

11.  Adopted  by  Uli,  the  cross  one, 

12.  She  of  the  up-tilted  nose,  a  ravenous  shark, 

13.  A  barking  dog,  a  puny  wailing  thing  he, 

14.  To  be  lanced  most  delicately,  this  Kana. 


300 

15-  The  ocean-spearmen  rally  about  him. 

16.  The  ocean-reefs,  the  conchs  of  ocean. 

17.  The  black  shark,  t'he  sword-fish. 

18.  An  ascription  this  to  you.  Oh  Kana. 

a  Palamoa,  mottled,  mackerel  scales  in  the  sky. 

t>  Koholua,  a  bone  from  near  the  tail  of  certain  fishes,  that  was  sharp 
and  used  as  a  lancet. 

c  Koa,  soldiers  of  the  ocean,  the  hihimanu.     A  sharp  bone  near  the  tail. 
d  Nihi,  a  contracted  form  of  hiuhi,  a  monster  shark. 
e  Anna,  sword-fish. 

Kana  had  a  younger  brother  named  Niheu.  When  his  mother  was 
abducted  by  Kapepeekauila,  a  powerful  kupua  of  Molokai,  who  had  his 
seat  in  the  inaccessible  cliffs  of  that  island,  he  concealed  her  at  a  place 
called  Haupukele  high  up  in  the  mountains.  Hakalanileo  mourned  the 
loss  of  his  wife  so  bitterly  that  Niheu  made  ready  to  st'art  on  an  expedi- 
tion for  her  rescue.  Uli  insisted  that  he  must  take  his  brother  Kana  with 
him.  So  they  wrapped  his  body  in  a  mat  and  put  him  in  the  canoe.  On 
the  voyage  the  sea-turtle  did  his  best  to  overwhelm  the  canoe.  Kana 
was  the  first  one  to  call  attention  t'o  the  monster  in  the  ocean  that  was 
threatening  them,  "ka  ca  nni.  kua-wakawakv'1  Kana  pierced  the  monster 
with  his  spear  and  he  troubled  them  no  more.  Opposite  the  point  of 
Halawa  was  a  dangerous  reef  called  Pu'upo'i.  Warned  in  time  by  Kana 
Niheu  turned  the  canoe  aside  and  this  danger  was  passed.  Arrived  at 
Pelekunu,  the  inaccessible  heights  of  Haupu-kele-ka-pu'u  towered  above 
them.  It  was  there  Pepeekauila  lived  in  security  with  his  stolen  bride. 
From  this  elevation  he  commanded  a  bird's-eye  view  of  the  party  in  the 
canoe,  but  to  assure  himself  of  their  character  and  probable  errand,  he 
sent  as  messengers  and  spies  the  Ulili  and  Kolea  birds  to  learn  the  truth. 
On  their  return  they  reported  that  it  was  not  a  war-canoe,  there  were  no 
arms  or  warriors  visible.  The  principal  thing  to  be  seen  was  a  large  roll 
of  matting  which  occupied  the  waist  of  the  canoe.  The  party  on  the 
hill  were  consequently  off  their  guard. 

At  the  request  of  Niheu  Kana  climbed  the  hill  to  bring  away  their 
mother.  Hina-ai-ka-malama  recognized  her  son  and  willingly  went  with 
him  down  to  the  canoe.  Keoloewa,  the  king  who  had  been  keeping  her  as 
liis  wife  or  paramour,  at  first  offered  no  objections  to  her  departure; 
when,  however,  she  had  boarded  the  canoe,  the  sense  of  his  loss  came 
over  him  and  he  ordered  the  birds,  Ulili  and  Kolea,  to  fly  and  fetch 
her  back.  When  Kana  saw  that  his  mother  was  gone  he  took  the  form  of 
a  man,  and  standing  with  one  foot  in  one  canoe  and  the  other  foot  in  the 
other  canoe,  his  tall  form  at  first  reached  above  the  highest  point  of  the 
mountain  cliff,  thus  enabling  him  to  seize  the  body  of  Hina-ai-ka-malama 
and  restore  her  to  the  canoe.  But  in  the  effort  he  found  that  the  hill  kept 
growing  in  height  and  getting  away  from  him.  Keoloewa  and  his  men 


3oi 

hurled  down  great  rocks  upon  those  below.  Kana's  eyes  were  as  big  as 
the  moon.  As  the  hill  grew  in  height  Kana  also  stretched  himself  up. 
but  the  hill  kept  growing  higher,  and  Kana  wondered  why.  But  feeling 
in  the  ocean  at  the  roots  of  the  mountain,  he  found  that  it  was  the  turtle. 
ka  c<j,  that  was  lifting  it.  Then  he  tore  the  ea  in  pieces  and  scattered 
them  in  the  ocean,  where  they  became  sea-turtle  of  many  species.  From 
that  moment  the  mountain  ceased  to  grow  in  height.  This  ended  the 
fight.  Niheu  and  Kana  sailed  away  in  the  canoe  with  their  mother,  who 
was  thus  restored  to  her  husband.  Haka-lani-leo. 


CHAPTER  L1I. 

PA-PUA,  OR  KEA-PUA. 

1.  Ke'a-pua  was  a  pastime  which  was  engaged  in  by  great 
numbers  of  men,  women  and  children  when  the  Makahiki  period 
came  round,  because  that  was  the  season  when  the  sugar-cane 
put  forth  the  flowers  that  were  used  in  this  game. 

2.  When  the  tassels  were  ripe  the  flower-stems  were  plucked 
and  laid  away  to  dry.     The  lower  end  of  the  stem  was  tightly 
bound  with  string,  after  which  the  point  thus  made  was  wetted 
in  the  mouth  and  then  thrust  into  the  dirt  to  become  coated  with 
clay. 

3.  Matches  were  then  gotten  up  between  different  players, 
and  bets  were  made  in  which  the  arrows  themselevs  might  be  the 
wagers,  but  it  might  be  anything  else. 

4.  A  knoll  of  earth  or  sand  was  chosen  from  which  to  skate 
the  arrows.     One  of  them  would  project  his  arrow  and   then 
the  other,  and  so  they  took  turns. 

5.  The  one  who  first  scored  ten  points  was  the  winner  and 
took  the  bet. 

NOTE  TO  CHAPTER  LII. 

A  description  is  necessary  to  make  this  beautiful  pastime  intelligible. 
The  arrow,  made  from  the  light'  and  elegant  stem  of  the  sugar-cane  flower 
was  about  two  feet  long.  Posting  himself  so  as  to  take  advantage  of  a 
knoll  or  any  slight  eminence,  the  player,  holding  the  arrow  well  towards 
its  tail-end,  ran  forward  a  few  steps  in  a  stooping  position,  and  as  he 
reached  the  desired  point,  with  a  downward  and  forward  swing  of  his 


302 

arm,  projected  the  arrow  at  such  an  angle  that  it  just  grazed  the  surface 
of  the  ground,  from  which  if  occasionally  glanced  with  a  graceful  ricochet 
movement.  It  is  a  rare  sight  to  see  this  game  played  nowadays,  but 
twenty  or  thirty  years  ago,  in  the  season  of  it  it  was  all  the  rage  from 
Hawaii  to  Niihau.  It'  is  a  pity  to  see  this  elegant  and  invigorating  pastime 
supplanted  by  less  worthy  sports. 

The  mythical  hero  Hiku,  who,  with  his  mother  lived  on  the  topmost 
parts  of  Hualalai,  is  said  to  have  had  the  faculty  of  calling  back  to  him 
the  arrow  he  had  sent1  to  a  distance.  He  uttered  the  call  "pua-ne. 
Pua-ne."  And  the  arrow  immediately  returned  to  his  hand. 

I  am  informed  that  the  expression  used  to  denote  the  pastime  is  kca- 
pua,  ka-pua,  or  pa-pua. 


CHAPTER  LIIL 

HOO-HAKA-MOA,    COCK-FIGHTING. 

1.  Cock-fighting    (haka-moa)    was  a  very   fashionable  sport 
with  the  alitSf  and  was  conducted  in  the  following  manner.     A 
person  who  was  a  good  judge  of  fowls  would  secure  one  which 
fie  thought  to  be  a  good  fighter. 

2.  A  roost  was  then  made,  on  which  to  place  the  cock,  and 
-every  night  a  small  fire  was  started  under  him,  to  make  him 
lively.1 

3.  Each  game-keeper  trained  his  fighting  cock  in  the  same 
manner,  until  they  were  paired  for  a  fight. 

4.  The  day  having  been  set  for  the  match,  a  multitude  of  peo- 
ple assembled  to  witness  it,  and  to  bet  on  the  result.    When  the 
experts  had  studied  the  two  cocks  and  had  made  up  their  minds 
which  would  fight  to  the  death,  they  made  their  bets,  betting  all 
their  own  property,  as  well  as  all  they  could  borrow. 

5.  When  the  betting  was  done,  the  president  or  lima  hoomalu, 
of  the  assembly  stood  forth,  and  a  rope  was  drawn  around  the 
cock-pit  to  keep  the  people  out.    Any  one  who  trespassed  within 
this  line  was  put  to  death. 

6.  The  cocks  were  then  let  loose  and  the  multitude  flocked 
about  the  cock-pit.     If  the  cocks  were  equally  matched  it  was  a 
•drawn  battle  (pai  ivalc)  ;  but  if  one  of  them  ran  away  from  the 

•other,  that  gave  victory  to  the  latter. 

i 


303 

7.  The  winners  always  reviled  those  who  lost  with  insulting 
and  offensive  language,  saying  "you'll  have  to  eat  chicken-dung 
after  this/'  repeating  it  over  and  over. 


NOTE    TO    CHAPTER    LIII. 


Note  i.  Sect.  2.  It  was  imagined  that  the  motions  made  by  the  cock 
in  thrusting  his  head  to  one  side  and  the  other,  in  his  efforts  to  escape 
the  heat  and  pungent  smoke,  were  just  the  exercises  needed  to  fit  him 
for  his  duties  as  a  fighter. 


CHAPTER  LIV. 

f  HE   HULA. 

I — 2.  The  hula  was  a  very  popular  amusement  among  the  Ha- 
waiian people.  It  was  used  as  a  means  of  conferring  distinction 
upon  the  aliis  and  people  of  wealth.  On  the  birth  of  an  alii  the 
the  chiefs  and  people  gave  themselves  up  to  the  hula,  and  much 
property  was  lavished  on  hula  dancers.  The  hula  most  frequently 
performed  by  the  chiefs  was  the  ka-laau  (in  which  one  stick  was 
struck  against  another). 

3 — 4.  The  children  of  the  wealthy  were  ardent  devotees  of  the 
hula.  Among  the  varieties  of  the  hula  were  the  pa'i  umauma, 
(beating  the  chest),  hula pahu  (with  a  drum  accompaniment),  and 
the  hula  pahu  a,  besides  which  there  were  also  the  ala'a-papa,  the 
pa'ipa'i,  the  pa-ipu,  the  ulili,  the  kolani,  and  the  kielei. 

5.  It  was  the  custom  of  hula  dancers  to  perform  before  the 
rich  in  order  to  obtain  gifts  from  them. 

NOTE    TO    CHAPTER    LIV. 

The  hula,  like  all  other  savage,  Polynesian  institutions  degenerated  and 
went  on  the  run  to  the  bad  the  moment  the  white  man  appeared  on  the 
scene.  The  activity  and  heat1  of  his  passions  started  a  fire  that  burnt  up 
all  the  properties  at'  once.  The  hula  in  the  ancient  times  was  no  better, 
no  worse  than  other  of  the  Hawaiian,  Polynesian  institutions. 

The  modern  hula  is  no  more  a  fair  and  true  representative  of  the  savage 
Hawaiian,  or  Polynesian  dance  than  the  Parisian  cancan  is  of  a  refined 
and  civilized  dance. 


304 

I  regret  that  I  cannot  entirely  concur  with  the  view  expressed  above. 
I  believe  that  the  hula  in  Hawaii-nei.  like  the  Areoi  society  in  Tahiti, 
appealed  largely  to  the  baser  instincts  of  tlie  people,  and  had  a  debasing 
influence  on  them. 

But  I  admit  that  tTiere  were  different  kinds  of  hula  in  ancient  times, 
and  that  the  worst  form  of  it,  (which  had  always  been  the  most  popular), 
is  the  one  that  has  survived,  and  furthermore  that  foreign  influence  has 
helped  to  keep  this  relic  of  heathenism  alive.  W.  D.  A. 


CHAPTER  LV. 

MQKOMOKO    OR    BOXING. 

1.  During  the  Makahiki  season,  when  the  Makahiki  god  made 
his  rounds,  the  people  of  different  districts  gathered  at  one  place 
and  held  boxing  matches. 

2.  The  multitude  being  seated  in  a  circle,  the  backers  of  one 
champion  stood  forth  and  vaunted  the  merits  of  their  favorite, 
who  thereupon  came   forward   and  made  a  display   of  himself, 
swaggering,  boasting  and  doubling  up  his  fists. 

3.  Then  the  other  side  followed  suit,  made  their  boasts,  had 
their  man  stand  forth  and  show  himself;  and  when  the  cham- 
pions came  together  they  commenced  to  beat  and  pummel  each 
other  with  their  fists. 

4.  If  one  of  the  boxers  knocked  down  his  opponent  a  shout 
of  exultation  went  up  from  those  who  championed  him.  and  they 
grossly  reviled  the  other  side,  telling  him  perhaps  to  "go  and 
eat  chicken-dung." 

5.  The  one  who  fell  was  often  badly  maimed,  having  an  arm 
broken,  an  eye  put  out,  or  teeth  knocked  out.    Great  misery  was 
caused  by  these  boxing  matches. 


NOTE    TO    CHAPTER    LV. 


The  Hawaiians  do  not  seem  to  have  used  the  fore-arm,  after  the  manner 
of  modern  practitioners  of  the  "noble  art."  Each  boxer  sought  to  receive 
his  opponent's  blow  with  his  own  fist.  This  meeting  of  fist  with  fist  was 
very  likely  the  cause  of  the  frequent  broken  arms. 


305 
CHAPTER  LVI. 

HAKOKO WRESTLING. 

1.  Hakoko  or  wrestling  was  a  very  popular  sport  in  ancient 
Hawaii.    It  was  generally  done  in  the  midst  of  a  large  assembly 
of  people,  as  the  boxing  game,  mokomcko,  was. 

2.  The  multitude  formed  a  circle,  and  the  wrestlers  took  their 
stand  in  the  centre,  and  then,  having  seized  hold  of  each  other, 
they  struggled  to  trip  each  other  with  the  use  of  their  feet,  striv- 
ing with  all  their  might  to  throw  each  other  to  the  ground. 

3.  The  one  who  was  thrown  was  beaten.     A  man  who  was 
a  strong  and   skillful  wrestler  was  made  much  of.     Wrestling 
was  much  practiced  about  court,  very  little  in  the  country  districts. 


CHAPTER  LVIL 

SUNDRY    MINOR    SPORTS. 

I.  In  addition  to  the  games  mentioned,  there  were  a  great 
many  little  informal  sports.  One  of  these  was  koi  (a  child's 
game,  played  with  a  crooked  stick,  with  which  one  dug  into  the 
earth  or  sand,  at  the  same  time  repeating  some  word-jingle  or 
other.) 

Panapana  (a  child's  game  played  with  a  niau,  the  small  midrif 
of  the  coconut  leaf.  This  was  bent  into  the  form  of  a  bow  in 
the  hand,  and,  being  suddenly  released,  sprang  away  by  its  elas- 
ticity.) 

Honuhonn  (a  game  in  which  one  boy  sat  astride  on  the  back 
of  another  boy  who  was  down  on  all-fours.) 

Loulou,  (Two  persons  would  hook  ringers  together  and  then 
pull  to  see  who  would  hold  out  the  longest,  without  letting  go  or 
straightening  out  his  finger.) 

Pahipahi  (played  by  slapping  hands  together,  as  in  the  game 
"bean-porridge  hot,  bean-porridge  cold,"  etc.) 

Hookakaa  (in  which  boys  turned  over  and  over  or  turned 
somersets  on  the  grass  or  in  the  sand.) 


3o6 

Lele-koali  (swinging  on  a  swing  suspended  by  a  single  line,  for 
which  purpose  the  strong  convolvulus  vine,  koali,  was  most  often 
used.  When  permitted,  youths  of  both  sexes  delighted  to  enjoy 
this  sport  together,  the  girl  seated  on  the  lap  of  the  boy  and 
facing  him.) 

Lele-kaiva  (jumping  oft"  from  a  height  into  the  deep  water.) 

Kanpua  (swimming  or  diving  for  a  small,  half-ripe  gourd  that 
would  barely  float  in  the  water.) 

Pana-iole  (shooting  mice  with  bow  and  arrow.  This  was  a 
sport  much  practiced  by  kings  and  chiefs.  It  was  the  only  use 
which  the  Hawaiians  made  of  the  bow  and  arrow.  A  place  some- 
what like  a  cockpit  was  arranged  in  which  to  shoot  the  mice.) 

Kitialua.  (This  was  an  exhibition  of  Ina  for  amusement.  Lua 
was  a  murderous  system  of  personal  combat  which  combined 
tricks  of  wrestling  with  bone-breaking,  the  dislocation  of  limbs, 
and  other  thug-like  methods  that  put  it  outside  the  pale  of  civil- 
ized warfare.  It  was  used  by  robbers.) 

NOTES   TO  CHAPTER  LVII. 

It'  seems  remarkable  that  David  Malo  should  make  no  mention 
of  a  large  number  of  games  that  were  of  established  vogue  and  popularity 
among  the  ancient  Hawaiians.  Such  as — 

Konane,  a  game  played  with  black  and  white  pebbles  on  a  checkerboard 
laid  out  in  squares  at  right  angles  to  each  other,  the  squares  being 
represented  by  hollows  for  the  pebbles  to  rest  in.  The  game  consists  in 
moving  one's  pieces  in  such  a  way  as  to  compel  the  opponent  to  take 
them.  The  number  of  squares  on  the  konanc  board  was  not1  uniform.  I 
have  seen  them  with  nine  on  a  side,  making  eighty-one  in  all ;  I  have 
also  seen  them  with  such  a  number  that  the  board  was  longer  in  one 
direction  than  the  other. 

Hci,  cat's  cradle,  is  a  game  that  deserves  mention.  There  were  many 
figures  into  which  the  string  was  worked.  It  was  a  game  at  which  the 
genius  of  the  Hawaiian  was  specially  fit'ted  to  excel,  for  by  nature  he  was 
a  born  rigger,  skilled  in  manipulating  and  tying  ropes  and  knots. 

Kimo,  jack-stones,  a  game  at  which  the  Hawaiian  boy.  and  more  espe- 
cially the  Hawaiian  girl  excelled. 

This  list  might  be  greatly  extended. 

HooMe-lupe,  kite-flying,  deserves  special  mention  as  a  pastime  that  was 
dear  to  the  Hawaiian  heart,  and  the  practice  of  which  recurred  with  the 
regularity  of  the  seasons. 


30? 
CHAPTER  LVIII. 

THE   FLOOD. 

1.  Long  before  the  coming  of  the  white  people  to  Hawaii  nei1 
the  Hawaiians  had  heard  about  the  deluge.     The  strange  thing 
about  it  was  that  the  Hawaiian  kings  did  not  know  when  this 
deluge  (kai-a-ka-hina-lii) ,  occurred,  whether  or  not  it  was  earlier 
than  their  arrival  at  the  Hawaiian  shores. 

2.  The  story  was  as  follows :    There  was  a  woman  of  the  sea 
who  lived  in  a  land  called  Lalohana,  which  was  far  away  in  the 
ocean,  for  which  reason  she  was  called  the  woman  of  Lalohana, 

3.  There  are  two  versions  of  this  story  given  by  the  ancients. 
One  tradition  has  it  that  the  place  where  the  woman  lived  was 
on  a  reef,  named  Mauna,  situated  in  the  ocean  outside  of  Keau- 
hou,  in  Kona,  and  that  Lono  was  the  name  of  the  king  who 
reigned  over  the  land  at  that  time.     Other  ancient  authorities 
aver  that  this  woman  lived  in  the  ocean  outside  of  Wai.ikea, 
Hilo,   and  that  Konikonia  was  the  reigning  king  at   the  time. 
But  this  Lono  and  this  Konikonia,  where  did  they  come  from? 
Their  names  do  not  appear  in  the  genealogies  of  the  kings. 

To  take  up  the  story  of  Konikonia,  leaving  that  of  Lono : 

4.  When   Konikonia's  fishermen  on  their  excursions   out  to 
sea,  let  down  their  hooks  to  this  fishing  reef  (koa  lawaia2)  on 
pulling  up  the  lines  their  hooks  were  gone.     They  had  not  felt 
the  tremor  of  the  lines ;  the  hooks  had  evidently  been  removed 
by  this  woman  of  the  sea. 

5.  The  fishermen  returned  and  reported  to  Konikonia,  saying, 
"The  disappearance  of  our  hooks  was  mysterious.     The  quiver 
of  the  line  was  not  perceived ;  the  hooks  were  cut  away  just  as 
if  there  were  a  man  down     below  on  the  reef."     Now,  there 
was  at    this    time  with  Konikonia  a  man,  named    Kuula,    the 
brother  of  Lalohana,  who  had  come  out  of  the  ocean.    But  Koni- 
konia was  not  aware  that  Kuula  was  from  the  ocean. 

6.  This  Kuula  explained  to  Konikonia  and  his  fishermen  that 
their  hooks  had  been  cut  away  by  men,  "Because,"  said  he,  "the- 
place  where  you  were  fishing  is  a  large  town,  in  which  men  and 
women  live  under  the  ocean." 


308 

7 — 8.  Then  Konikonia  asked  Kuula,  "Are  you  from  that 
place?"  "Yes,  I  come  from  there,"  said  Kmila.  "Have  you  a 
sister  in  the  ocean?"  said  Konikonia.  "I  have  a  sister/'  answered 
Kuula,  "and  she  it  was  who  cut  away  the  hooks  of  your  fisher- 
men." "Go  and  ask  your  sister  to  be  my  wife,"  said  Konikonia. 

9.  "She  has  a  husband,  a  carved  image,   (Kane  kii)   named 
Kiimaluahaku*  and  she  loves  him,"  replied   Kuula.     "Tell   me 
of  some  way  by  which  I  can  have  that  woman  for  myself/'  said 
Konikonia, 

10,  ii,  12,  13.     "If  you  wish  to  get  that  woman  for  yourself, 
now,  just  carve  a  large  image;  smooth  it  off  nicely  and  paint  it 
of  a  dark  color ;  let  it  have  eyes  of  pearl ;  cover  its  head  with 
hair  and  finally  dress  it  in  a  malo.     This  done,  lay  this  one  im- 
age in  the  corner  of  the  house  with  some  tapas.    Two  other  im- 
ages must  be  placed  at  the  door  of  the  house,  one  on  either  side ; 
two  at  the  entrance  of  the  pa  (enclosure)  ;  other  figures  must  be 
placed  in  line  from  the  entrance  of  the  pa  rlown  to  the  beach. 
This  done,  you  must  have  trumpets  blown  on  the  canoes  from 
the  bay  clear  out  to  the  fishing  reef.    Put  an  image  in  each  boat 
in  the  line  extending  from  the  bay  to  the  reef.    Tie  an  image  to 
a  line  and  let  it  down  into  the  water  a  fathom;  then  tie  on  an- 
other, and  so  on." 

14.  "Now  this  woman's  husband,  Kiimaluahaku,  is  absent  just 
now  at  Kuku-lu-o-Kahiki4  and  it  is  likely  that,  when   she  sees 
the  image  coming  down,  she  will  think  it  is  Kiimaluahaku,  her 
husband,  and  she  will  accordingly  go  out  to  meet  him,  and  thus 
she  will  come  ashore  here ;  for  she  is  very  fond  of  images." 

15.  Konikonia  immediately  set  to  work  and  made  the  images 
according  to  Kuula's  directions,  and  when  completed  they  were 
set  up  from  the  house  to  the  reef,  as  directed. 

16.  All  being  ready,  they  sent  down  an  image  to  the  fishing 
reef,  and  when  the  woman  saw  it  standing  at  the  door  of  her 
house  under  the  ocean,  behold,  said  she  to  herself,  it  is  my  hus- 
band, Kiimaluakahaku. 

17.  Then  she  called  out,  "O  Kii,  O  Kiikamaluakahaku,  so  you 
have  been  to  Kukulu-o-Kahiki  and  returned,  and  here  you  are 
standing  outside  of  our  place.     Come,  come  in  tp^the  house.' 
But  no;  the  image  did  not  enter.  . 


309 

i8.  Then  she  approached  the  image  to  kiss  it;  and  when  she 
saw  there  was  another  image  above  it  she  left  the  first  image  and 
went  up  to  kiss  the  second.  So  she  went  on,  kissing  one  image 
after  another,  until  she  had  risen  from  the  bottom  to  the  surface 
of  the  ocean,  where  the  canoes  were  floating. 

19 — 20.  When  the  woman  saw  the  images  stationed  in  the 
line  of  canoes,  she  went  along  kissing  one  after  the  other  until 
she  came  to  the  shore ;  and  then  she  went  on  to  kiss  the  images 
in  succession  that  stood  in  line  until  she  had  reached  the  house. 
Then  seeing  the  image  that  was  lying  in  the  corner  of  the  house 
she  went  and  lay  down  alongside  of  it. 

21.  The  woman  then  fell  into  a  deep  sleep;  and,  the  image 
having  been  taken  away,  Konikonia  moved  up  close  to  her  and 
lay  by  her  side.     When  it  came  evening  the  woman  awoke  and 
seeing  Konikonia  lying  at  her  side,  they  embraced  each  other. .    . 

22.  Then  the  woman  said  to  Konikonia,  "I  am  hungry.  Send 
a  man  to  fetch  my  food.  Let  him  go  to*  my  fishing  reef  and  bring 
it.     He  must  dive  down  and,  having  opened,  he  must  enter  the 
house  that  stands  by  itself,   thence  let  him   bring  the  coconut 
dish  that  he  will  find  at  one  side  of  the  house,  but  he  must  not 
open  the  dish."    The  man  went  and  did  as  he  was  bidden. 

23.  On  his  return  the  woman  opened  the  coconut  dish — and 
instantly  the  food  that  was  therein  flew  up  into  the  heavens,  and 
it  was  the  moon  of  two  days  old.     The  crescent  of  the  moon 
which  shone  clear  and  bright  above,  was  kena;  and  that  part  that 
glimmered  below  was  ana.5    When  the  woman  saw  that  her  food 
was  gone  she  was  filled  with  regret. 

24 — 25.  On  the  fourth  day  of  that  same  month  the  woman 
said  to  Konikonia,  "I  have  been  ashore  here  four  days.  My  pa- 
rents are  now  looking  for  me.  They  will  search  for  me  in  the 
ocean,  and,  not  finding  me  there,  will  proceed  to  hunt  for  me  on 
the  land."  "Who  are  your  parents?"  asked  Konikonia.  "Ka- 
hina-lii  is  my  father,  and  Hina-ka-alu-alu-moana  is  my  mother,"" 
said  she.  "Will  your  parents  come  up  here  onto  the  land?"  asked 
Konikonia. 

26.  "They  will  not  come  up  in  person,"  said  she,  "but  this 
ocean  that  swims  before  us,  that  will  come  in  search  of  me. 


3io 

This  ocean  will  rise  up  and  flood  the  whole  land.  In  what  place, 
pray,  shall  I  be  hidden,  and  you  saved  from  this  destructive  del- 
uge that  is  coming?" 

27.  "Is  it  the  ocean  itself  that  will  seek  yon?"  asked  Koni- 
Iconia.    "It  is  my  brothers,  the  paoo  fish,  that  will  come  in  search 
of  me,"  said  the  woman,  "but  it  is  the  ocean  that  will  rise  in 
order  to  lift  them  and  enable  them  to  advance  and  search  for 
me."  "Let  us  flee  to  the  mountains,"  said  Konikonia. 

28.  Then  they  fled  to  the  mountains.     "Let  us  take  to  the 
tallest  trees,"  said  the  woman,  whereupon  they  climbed  the  tall- 
est trees  and  built  houses  in  their  tops. 

29.  After  ten  days  had  passed  Ka-hina-lii  sent  the  ocean,  and 
it  rose  and  overwhelmed  the  land  from  one  end  to  the  other. 

30.  The  people  fled  to  the  mountains,  and  the  ocean  covered 
the  mountains;  they  climbed  the  trees,  and  the  waters  rose  and 
covered   the  trees  and   drowned  them   all. 

31.  The  ocean  kept  on  rising  until  it  had  reached  the  door 
of  Konikonia's  house,  but  Konikonia  and  his  household  were  not 
drowned,  because  the  waters  then  began  to  subside;  and  when 
the  waters  had  retreated,  Konikonia  and  his  people  returned  to 
their  land. 

32.  This  is  the  story  of  the  deluge  which  has  been  handed 
«lown  by  tradition  from  the  ancients.    Traditions  are  not  as  relia- 
ble as  genealogies.     Genealogies  can  be  trusted  to  some  extent. 
The  ancients  were  misinformed.    This  we  know  because  we  have 
iheard  the  story  of  Noah,  and  that  does  not  tally  with  our  tradi- 
tion of  the  Kai-a-ka-hina-lii.     For  this  reason  this  tradition  of 
ithe  Kai-a-ka-hina-lii  can  not  be  of  Hawaiian  origin.    It  was  heard 
~by  the  ancients  and  finally  came  to  be  accepted  by  them  as  be- 
longing to  Hawaii  nei. 

NOTES    TO   CHAPTER   LVIII. 

(1)  Sect.  i.     There  is  no  doubt  but  that  the  Hawaiians,  like  all   the 
-other   Polynesian   tribes,  had  traditions   regarding  a  flood.     The  conclu- 
sions properly  to  be  deduced  from  this  fact  are  well  worthy  of  considera- 
tion;  but  not  here  and  now. 

(2)  Sect.  4.     Ko'a  lawai'a;  Ko'a,  was  the  same  applied  to  any  reef; 
a  reef  on  which  fish  were  taken  was  called  a  ko'a  lawai'a.     These  ko'a 
lawai'a  were   generally  quite  a  distance  from  land  and  were  located  by 
two  cross  ranges  from  points  on   land.     Lawaia,   from  lawc-ia,   i.  e.,   to 


take  fish.  In  the  Maori  this  would  be  toka-rawe-ika.  The  change  from 
c  to  a  is,  I  think  for  euphony,  a  matter  which  very  much  concerned  the 
Hawaiian  ear ;  the  Maori  r  has  become  /  in  Hawaiian ;  the  t  a  k ;  and  the 
k  in  the  Maori  form  toka  and  ika  has  been  dropped,  gnawed  away  by 
the  tooth  of  time. 

(3)  Sect.  9.     Kii-ma-luahaku:     There  is  a  god  named  Ruahatu  men- 
tioned in  the  Tahitian  and  Marquesan  legends. 

(4)  Sect.    14.     Kukulu  o  Kaliiki:   In  regard  to  this  geographical  ex- 
pression,  Mr.   S.   Percy   Smith  says  "Kukulu-o-Kahiki  is   in   my  opinion 
the  Fiji  group.     It  would  take  too  long  to  explain.     In  N.  Z.  we  have 
tuturu-o-Hiti,   (or  Whiti)  and  Tc-mau-o-Hiti,  which  mean  the  same,  i.  e., 
the  original,  permanent,  true  Hiti. 

One  cannot  doubt'  the  correctness  of  so  eminent  an  authority  in  his 
exposition  of  the  Maori  view  and  meaning  of  the  expression ;  but  I  can- 
ont  escape  the  conviction  that  the  phrase  kukulu-o-Kahiki,  like  so  many 
others  which  the  Hawaiians  brought  with  them  from  the  South,  im- 
posing, however,  their  own  linguistic  modifications,  came  in  time  to  have, 
as  it  evidently  now  has,  a  different  meaning  from  that  of  its  original  use. 
I  believe  that  it  came  to  have  a  general  reference  to  the  region  about 
Tahiti ;  even  Tahiti  came  to  be  applied  to  almost  any  foreign  land ;  but 
that  was  in  comparatively  late  times,  long  after  the  period  of  communica- 
tion, when  it  was  not  an  uncommon  thing  for  voyages  to  be  made  between 
Hawaii  and  the  groups  to  the  South.  (See  chapter  V  for  what  Mr.  Malo 
has  to  say  on  this  subject.)  Kukulu  meant  an  erection,  applied  therefore 
to  a  wall  or  vertical  support,  the  pillars  that  supported  the  dome  of 
heaven,  according  to  the  cosmogony  of  the  ancient  Hawaiians,  as  well  as 
the  Polynesians.  Criticism  of  Hawaiian  tradition  must  stand  firmly  on 
Hawaiian  soil  and  take  the  Hawaiian  point  of  view. 

(5)  Sect.  23.     Kciia,  means  the  satisfying  of  thirst,  ana  to  drink  suffi- 
ciently, to  satiate,  as  with  food.     There  is  a  myth — Hawaiian — of  an  old 
woman  who,  to  get  rid  of  her  troubles,  went  up  to  the  moon ;  but  I  do  not 
see  that  this  story  has  any  reference  to  that,  nor  can  I  find  any  story  that 
bears  on  this  kcna  and  ana. 


CHAPTER  LIX. 

TRADITIONS   REGARDING   THE   ANCIENT   KINGS. 

I.  The  histories  of  the  ancient  kings,  from  Ke-alii-wahi-lani1 
and  his  wife,  La'ilai2  down,  from  Kahiko3  and  his  wife  Kupu- 
lana-ka-hau4  down,  and  from  Wakea5  and  his  wife  Papa0  down 
to  the  time  of  Liloa,  are  but  scantily  and  imperfectly  preserved. 
We  have,  however,  it  is  true,  a  fragmentary,  traditional  knowl- 
edge of  some  kings.  Of  the  kings  from  Liloa  to  Kamehameha  I 
we  have  probably  a  fair  historical  knowledge. 


312 


2.     GENEALOGY  OF  THE  KINGS  FROM  WAKE  A 
TO  LILOA  : 


1  Wakea, 

2  Haloa, 

3  Waia, 

4  Hinanalo, 

5  Nanakehili, 

6  Wailoa, 

7  Kio, 

8  Ole, 

9  Pnpue, 
10  Manaku, 

IT  Lukahakoa, 

12  Luanuu, 

13  Kahiko, 

14  Kii, 

15  Ulu, 

1 6  Nanaie, 

17  Nanailani, 

18  Waikulani, 

19  Kuheileimoana, 

20  Konohiki, 

21  Wanena, 

22  Akalana, 

23  Maui, 

24  Nanamaoa, 

25  Nanakulei, 

26  Nanakaoko, 

27  Nanakuae, 

28  Kapawa, 

29  Heleipawa, 

30  Aikanaka,  • 


31  Hema, 

32  Kahai, 

33  Wahieloa, 

34  Laka, 

35  Luanuu, 

36  Pohukaina, 

37  Hua, 

38  Pau, 

39  Huanuiikalailai 

40  Pauinakua, 

41  Haho, 

42  Palena, 

43  Hanalaanui, 

44  Lanakawai, 

45  Laau, 

46  Pili, 

47  Koa, 

48  Ole, 

49  Kukohou, 

50  Kaniuhi, 

51  Kanipahu, 

52  Kalapaua, 

53  Kahaimoelea, 

54  Kalaunuiohua, 

55  Kuaiwa, 

56  Kohoukapu, 

57  Kauhola, 

58  Kiha, 

59  Liloa. 


We  have  some  traditional  knowledge  of  these  kings,  but  noth- 
ing1 very  definite. 

3.  WAKEA.  We  have  the  following  traditions  regarding 
Wakea.  He  was  the  last  child  of  Kahiko,  the  first  born  of  Ka- 
hiko, and  the  elder  brother  of  Wakea  being  Lihau-ula,  to  whom 
Kahiko  bequeathed  his  land,  leaving  Wakea  destitute. 


313 

4.  After  the  death  of  Kahiko,  Lihau-ula1  made  war  against 
Wa-kea.     The  councillor  of  Lihau-ula  had  tried  to  dissuade  himr 
saying,  "Don't  let  us  go  to  war  with  Wakea  at  this  time.     We 
shall  be  defeated  by  him,  because  this  is  a  time  of  sun-light ;  the 
sun  has  melting  power  (no  ka  rnea  he  ait  keia  no  ka  la,  he  la  hee.) 

5.  Lihau-ula,  however,  considered  that  he  had  a  large  force 
of  men,  while  Wakea  had.  but  a  small  force,  his  pride  was  up 
and  he  gave  battle.     In  the  engagement  that  followed  Lihau-ula 
lost  his  life,  killed  by  Wa-kea,  the  blond  one,  (ka  ehtt),  and  his 
kingdom  went  to  Wa-kea. 

6.  After  Wa-kea  came  to  the  government  he  had  war  with 
Kane-ia-kumu-honua*  in  which  Wa-kea  was  routed  and  obliged 
to  swim  out  into  the  ocean  with  all  his  people. 

7.  Tradition  gives  two  versions  to  the  story  of  this  war.    Ac- 
cording to  one  the  battle  took  place   in   Hawaii ;   Wakea  was 
defeated  and  Kane-ia-kumu-honua  pursued  him  as  far  as  Kaula, 
where  Wakea  and  his  followers  took  to  the  ocean  (an  ma  ka  mo- 
ana.) 

8.  Another  ancient  tradition  has  it  that  the  battle  was  not 
fought  in  Hawaii,  but  in    Kahiki-ku ;    and    that    Wakea,    being 
routed,  swam  away  in  the  ocean  with  all  his  people. 

9.  From  swimming  in  the  ocean   Wakea  and  his  followers 
were  at  length  reduced  to  great  straits,  and  he  appealed  to  his 
priest  (kahuna-pule),  Komoawa,  saying,  "What  shall  we  do  to- 
day to  save  our  lives?" 

10.  IT,  12.     "Build  a  heiau  to  the  deity,"  answered  Komoawa. 
"There  is  no  wood  here  with  which  to  build  a  heiau,  noa  a  pig 
with  which  to  make  a  suitable  offering  to  the  god,"  answered 
Wakea,     "There  is  wood  and  there  is  a  pig,"  said  Komoawa. 
"Lift  up  your  right  hand ;  hollow  the  palm  of  your  hand  into  a 
cup,  and  then  elevate  the  fingers."     Wakea  did  so,  and  Komo- 
awa said,  "The  house  is  built.     Now  pinch  together  the  fingers 
of  the  left  hand  into  a  cone  and  put  the  finger-tips  into  the  hollow 
of  your  right  hand."     When  Wakea  had  done  this,  Komoawa 
declared,  "The  heiau  is  now  completed ;  only  the  prayer  is  want- 
ing." 


3*4 

13.  "Gather  all  your  people  together,"  said  Komoawa,  and  that 
was  done,  and  the  charm,  or  aha,  of  the  ceremony  was  perfect. 

14.  Then  Komoawa  asked  Wakea,  "How  was  the  aha  of  our 
ceremony?"  "'It  was  good,"  answered  Wakea.     "We  are  saved 
then,"  said  Komoawa;  "let  us  swim  ashore." 

15.  Then  Wakea  and  his  people  swam     ashore     with  great 
shouting;  and,  on  reaching  the  land,  they   renewed  the  battle 
with   Kane-ia-kumu-honua,   and  utterly   defeated   him.     In   this 
way  the  government  was  permanently  secured  to  Wakea. 

There  is  a  fanciful  tradition  that  has  come  down  from  the  an- 
cients that  some  of  those  who  went  a  swimming  with  Wakea 
are  still  swimming  about,  and  that  the  name  of  one  of  them  is 
Kamamoe. 

1 6.  There  is  a  doubtful  story  about  Wakea  and  Hoo-hoku- 
ka-lani.9    A  venerable  tradition  has  it  that  Hoo-hoku-ka-lani  was 
the  daughter  of  Wakea  and  Papa,  but  that  Wakea  incestuously 
took  her  to  wife. 

17.  Another  tradition  says     that     Hoo-hoku-ka-lani  was  the 
daughter  of  Komoawa,  by  his   wife,   Popo-kolo-nuha,  and  that 
Wakea  was  justified  in  consorting  with  Hoo-hoku-ka-lani,  see- 
ing she  was  of  another  family  and  not  his  own  daughter. 

18.  It  is  asserted  by  tradition10  of  Wakea  that  he  was  the 
one  who  instituted  the  four  seasons  of  prayer  in  each  month,  and 
that  he  also  imposed  the  tabu  on  pork,  coconuts,  bananas  and 
the  red  fish  (kumu),  besides  declaring  it  tabu  for  men  and  women 
to  eat  together  in  the  mua. 

19.  Because  of  Wakea's  desire  to  commit  adultery   (incest) 
with  his  daughter,  Hoo-kohu-ka-lani,  he  set  apart  certain  nights 
as  tabu,  and  during  those  nights  he  slept  with  Hoo-hoku-ka-lani. 
On  Wakea's  over-sleeping  himself,  his  priest,  seeing  it  was  al- 
ready daylight,  called  to  Wakea  with  the   following  words  of 
prayer  to  awake  him  : 

20       i     £  ala-ait  aku,  c  ala-au  mai, 

2     E  ala  o  Makia,  o  Makia  a  Hano,11 
A  hano  he  aka,12  o  kc  aka  kuhca, 
O  kc  aka  kii  i  Hiklna, 


5     Kit  ka  Hikina  iluna  ka  lam 

Ka  opua  uht  nui,  ka  opita  makolu,  ua  ka  ua, 
Kahe  kaa  ivai,  inukeha, 
Oili,  olapa  i  ka  lani  poni, 
Poni  haa  i  ka  mea. 
10    Mo'ls  ka  pawa,  lele  ka  hoku, 

Haule  ka  lani,14  Moakaka  i  ke  ao  inalamalama. 
Ala  mai,  ua  ao  el 

I  call  to  you,  answer  me! 

Awake  Makia,  Makia  son  of  Hano! 

Portentous  is  the  shadow,  the  shadow  of  him  who  calls. 

Shadow  rising  from  the  East, 
5     Morning  climbs  the  heavens. 

The  piled  up  clouds,  the  gloomy  clouds,  down  pours  the 
rain, 

A  rush  of  waters,  a  flood; 

Lightning  darts  and  flashes  in  the  dark  heavens ; 

Bound  with  a  strong  covenant  to  that  one, 
TO     The  curtains  of  night  are  lifted,  the  stars  flee  away, 

The  king's  honor  is  dashed,  all  is  visible  in  the  light  of  day. 

Awake!    Lo  the  day  is  come! 

21  Wakea  did  not  awake,  his  sleep  was  profound.  So  the 
"kahuna  prayed  more  fervently,  repeating  the  same  prayer ;  but  still 
Wakea  did  not  awake. 

22.  When  the  sun  had  risen,  Wakea  arose  and  wrapped  him- 
self in  his  tapa  to  go  to  the  mua,  thinking  that  Papa  would  not 
see  hirn.  But  Papa  did  see  him,  and,  coming  on  the  run,  entered 
the  mua  to  upbraid  Wakea.  Wakea  then  led  her  back  to  her  own 
house,  doing  what  he  could  to  pacify  her,  and  after  that  he  di- 
vorced her. 

(This  poem  has  the  ear-marks  of  great  antiquity,  to  be  seen 
both  in  its  language  and  in  the  thought.) 

NOTES    TO    CHAPTER    LTX. 

The  subject  matt'er  of  this  chapter,  in  so  far  at  least,  as  it  deals  with 
Wakea  and  Papa,  is  almost  wholly  mythical.  The  names  of  the  dramatis 
personae  are,  as  I  take  it,  figurative,  such  as  are  applicable  to,  or  ex- 
pressive of,  the  wonder-working  convulsions,  or  the  quieter,  but  equally 
mysterious,  operations,  of  nature ;  as  for  instance : 


(1)  Sect.  i.     Kc-alii-ivahi-lani,  literally,  the  king  who  rends  or  breaks 
the  heavens.     The  ancient  Hawaiians  conceived  of  the  heavens,  the  visible 
sky,  as  a  solid  dome.     The  exact  meaning  that  lies  back  of  this  figurative 
expression,  the  hyponoia,  as  Max  Muller  would  say,  is  open  to  different 
interpretations,  and  of  course  presents  insuperable  difficulties  to  any  one 
who  would  try  to  define  it ;  but1  it  clearly  refers  to  some  heavenly  pheno- 
menon or  phenomena.     Diligent  comparison  with  the  myths  of  Southern 
Polynesia   might  help   to  clear  up  the   intent   of  this  expression.       That 
Wahi-lani  was,  or  came  to  be,  regarded  as  a  veritable  personage  is  evident 
from  the  following  ancient  mele : 

"O  ivahi-lani,  o  ke  alii  o  Oahu, 
I  holo  aku  i  Kahiki, 
I  wi  pae-moku  o  Moa-ulanui-akea, 
E  keekcehi  i  ka  houpu  o  Kane  a  me  Kanaloa,'' 

Wahi-lani,  king  of  Oahu. 

Who  sailed  away  to  Tahiti, 

To  the  islands  of  Moa-tda-nui-akea, 

To  trample  the  bosoma     of  Kane  and  Kanaloa.11 

a  By  the  bosom  of  Kane  and  Kanaloa  was  probably  meant  the  land  and 
the  sea;  to  trample  them  was  therefore  to  travel  by  land  and  by  sea. 

b  Quoted  to  me  as  from  a  mele  published  in  the  '6o's  in  "Ka  Hokn  a 
ka  Pakipika" ,  a  ,  Hawaiian  newspaper  of  Honolulu,  edited  by  the  late 
John  M.  Kapena,  and  issued  under  the  management  of  Prince  David, 
later  King  Kalakaua. 

(2)  Sect.   i.     Lai-lai.      (i)    physical,   calm   and  peacefulness ;    (2)    joy 
and  light-heart'edness. 

(3)  Sect.  i.     Kahiko,  the  ancient  one.     It  is  to  be  noted  that  in  this 
account   we   find   no  mention    of   Po,    Night,   the  original    Darkness   and 
Chaos  that  enveloped  the  world.     Ku,  Kane,  Kanaloa,  Lono  and  perhaps 
some  of  the  other  deities  are  said  to  be  no  ka  po  mai,  to  date  back  to  the 
night,  a  time  far  antecedent  to  history  and  tradition. 

(4)  Sect.  i.     Kupu-lana-ka-hau,    a    phrase    difficult    of   interpretation. 
To  my  mind  it  conveys  the  idea  of  fogs  and  floating  mists,  perhaps  alsa 
of  ice-masses.     Hau  at  the  present  time  means  ice  and  snow.     It  is   said 
to  be  a  female  element,  receptive  rather  than  active  therefore.    A  Hawaiian 
of  intelligence  as  well  as  of  considerable  critical   faculty  gives  it  as  his 
opinion  that  in  this  word  is  typified  the  formation  and  development  of  land, 
though   still   in  a  wild  and  inhospitable  condition,  perhaps  covered   with 
ice  and  snow.     He  informs  me  that  ice  was  formerly  termed  wai-puolo- 
i-ka-lau-laau,  water-wrapped-up-in-leaves ;  the  reason  being  that  when  ice 
or  frozen  snow  was  first1  met  with  the  people  who  came  across  it  in  the 
mountains  wrapped  it  up  in  leaves,  and,  finding  it  reduced  to  water  on 
reaching    home,    gave    to    it    this    name    descriptive    of    their    experience. 
Kc-hau  is  the  name  given  to  dew,  it  having  absorbed  the  article  kc.     It  h 


317 

clear,  it  seems  to  me,  that  kupu-lana-ka-hau  is  expressive  of  some  form 
of  phenomenon  due  to  water,  either  in  the  form  of  clouds  or  mists  or 
frozen  into  ice  and  snow. 

(5)  Sect.  i.     Wa-kca,  modern  awa-kca,  means  noon,  undoubtedly  fig- 
urative of  the  sky,   the  light  of  day,  the  vivifying  influence  of  the  sun. 
In    Sect.   5,   Wakea  is   spoken  of  as  the  chu,  the  blond,  the  bright,   the 
shining  one,  an  epithet  that  conveys  the  same  idea  as  the  Sanscrit  deva. 
Wakea,   it   seems  needless  to   remark,   is  represented  to  be  the  vivifying 
male  element,  which,  as  hinted  at  or  plainly  stated  in  the  myths  of  Poly- 
nesia, was  in  the  remote  ages  of  Po  torn  from  the  close  embrace  of  Papa, 
Earth,  and  placed  in  its  present  position. 

(6)  Sect.  i.     Papa,  the   female   element,   the   generatrix,   the   plain   or 
level  of  the  Earth's   surface,  hence  the   Earth  itself.     Papa  is  the  name 
applied  to  a   stratum,  a  level  formation,  a  table;  it  is  a  name  frequently 
met  with. 

(7)  Sect.  4.    Lihau-ula:    The  exact  meaning  of  this  word  is  not  clear. 
It   seems  to  refer  to  some  effect  of  light  shooting  through   the   drifting 
clouds  that  remain  undissipated.     Wa-kea,  the  bright  one,  is  still   repre- 
sented   as   being   at   war  with  the   unsubdued   elements   of   darkness   and 
cold(?),  which  he  finally  overcomes,  routing  and  driving  out  Lihau-ulct. 
He  thus   gains   possession   of  the   kingdom  of  his   father,    Kahiko.     His 
victory  is  ascribed  to  the  fact  that  "it  is  a  time  of  sunlight,  the  sun  Has 
power  to  melt" — no  ka  v:ca  he  au  keia  no  ka  la,  he  la  hee. 

(8)  Sect.  6.     Kanc-ia-kumu-honua,  Kane  the  founder  of  the  earth,  or 
Kane  at  the  foundations  of  the  earth,  sometimes  spoken  of  as  Kane-lnlu- 
honita,  Kane  the  shaker  of  the  earth,  the  one  who  causes  earth-quakes. 
Having  gained  the  victory  over  darkness,  clouds  and  cold,  Wakea  is  for 
a  time  routed  and  put  to  flight  by  the  deity  that  shakes  the  foundations  of 
the   earth,   which   may  be  naturally  supposed   to   be   a  volcanic   eruption, 
accompanied  with  earth-tremors  and  a  darkening  of  the  heavens,  obscur- 
ing the  light  of  the  Sun  on  the  land  but  leaving  it  bright  at  sea.     It  is 
well  to  remark  that  the  religious   services,  incantations  some  would  call 
them,  which  are  performed  to  relieve  the   situation,   are  0f  the   simplest 
form,  suited  to  the  occasion,  a  lifting  of  the  hands,  a  prayer,  a  lesson  to 
all  formalists. 

(9)  Sect.   16.     Hoo-hoku-ka-lani,  to  bestud  the  heavens  with  stars,  the 
starry  sky,  the  stars  of  heaven,  the  offspring  of  Wakea  and  Papa,  i.  e.,  of 
Heaven  and  Earth.     The  action  of  the  drama  reaches  its  summit  of  in- 
terest in  the  passion  of  Wakea  for  his  own  daughter,  Hoo-hoku-ka-lani, 
Star-of-heaven.,    It  is  to  be  noted  as  a  proof   of  the   simple  faith   with 
which  David  Malo  accepts  this  tradition  as  based  on  a  historic  foundation 
of  fact,  that  he  actually  seeks  to  extenuate  Wakea' s  offense  by  ascribing 
the  paternity  of  the  maiden,  Hoo-hoku-ka-lani,  to  the  old  priest,  Komo- 
awa.     This  story  is  evidently  an  after-thought,  gotten  up  to  save  Wakea's 
reputation.     To  admit  such  evidence  would  be  the  spoiling  of  a  fine  solar 
myth   (aside).     The  dalliance  of  the  lovers  is  kept  up  to  an  unsafe  time 


3'S 

in  the  morning;  daylight  comes  and  they  are  still  in  each  other's  company 
— the  stars  of  morning  continue  to  shine  after  the  sun  is  in  the  heavens. 
The  priest  comes  with  a  friendly  warning;  Wakea  sleeps  on;  Papa  comes 
forth  from  her  chamber  and  discovers  the  situation  and  the  row  is  pre- 
cipitated at  once. 

|  According  to  one  version  the  divorce  of  Papa  was  accomplished  by 
Wakea  spitting  in  the  face  of  the  woman  whom  he  turned  away;  according 
to  another  account  it  was  Papa  herself  who  did  the  spitting— who  had 
more  occasion? — and  it  almost  seems  as  if  something  of  the  sort  was 
indicated  in  the  word  mukeha  in  the  6th  line.)  Having  poured  on  Wakea 
the  scorn  and  contempt  which  he  deserved,  Papa  bet'ook  herself  to  the 
remote  regions  of  Kukulu-o-Kahiki.  while  Wakea  continued  his  intimacy 
with  Hoo-hoku-ka-lani,  by  whom  he  had  Molokai  and  Lanai  as  off-spring. 
Papa,  according  to  the  same  version,  had  already  given  birth  to  Hawaii 
and  Maui.  But  in  the  case  of  Papa  blood  proved  thicker  than  water ;  she 
could  not  bear  the  thought  of  a  fruitful  rival  taking  her  place  in  the  affec- 
tions of  her  husband,  "her  womb  became  jealous;"  she  returned  to  her 
husband;  the  result  was  the  birth  of  Oahu,  Kauai  and  Kauai's  little 
neighbor,  Niihau. 

1.  O   Wakea  noho  ia  Papa-hanau-moku, 

2.  Hanau  o  Hawaii,  he  mokii, 

3.  Hanau  o  Maui,  he  moku 

4.  Hoi  hou  o  Wakea  noho  ia  Hoo-hoku-ka-lani, 

5.  Hanau  o  Molokai,  he  moku, 

6.  Hanau  o  Lanai  ka  ula,  he  moku, 

7.  Lili-opu-punalua  o  Papa  ia  Hoo-hoku-kalani, 
£  Hoi  hou  o  Papa  noho  ia  Wakea, 

9.  Hanau  o  Oahu,  he  moku, 

10.  Hanau  o  Kauai,  he  moku, 

11.  Hanau  o  Niihau,  he  moku, 

12.  He  ula-a  o  Kahoolawe. 

1.  Wakea  lived  with  Papa,  begetter  of  islands, 

2.  Begotten  was  Hawaii,  an  island, 

3.  Begotten  was  Maui,  an  island, 

4.  Wakea  made  a  new  departure  and  lived  with  Hoo-hoku-kalani, 

5.  Begotten  was  Molokai,  an  island, 

6.  Begotten  was  red  Lanai,  an  island. 

7.  The  womb  of  Papa  became  jealous  at  its  partnership  with  Hoo-hoku- 

ka-lani, 

8.  Papa  returned  and  lived  with  Wakea, 

9.  Begotten  was  Oahu,  an  island, 
10.  Begotten  was  Kauai,  an  island, 
IT.  Begotten  was  Niihau,  an  island, 
12.  A  red  rock  was  Kahoolawe. 


3*9 

There  are  numerous  variants  to  this  story;  one  of  them  seeks  to  give 
a  more  human  and  historical  turn  to  the  narrative,  and  explains  the  op- 
portunity by  which  Wakea  gained  access  t'o  his  daughter's  couch,  or 
rather  by  which  he  smuggled  her  to  his  own  cottage,  by  stating  that, 
advised  by  his  kahuna,  he  had  imposed  a  tabu  which  separated  him  from 
his  wife's  bed  at  certain  seasons  of  prayer  in  each  month. 

But  the  real  significance  of  the  narrative,  as  I  understand  it,  lies  not  so 
much  in  the  special  human  incidents  which  make  up  this  sun-myth,  as 
in  the  fact  that  there  is  a  sun-myth  at  all,  that  the  heavenly  phenomena 
which  daily  and  nightly  unrolled  themselves  before  these  Polynesians, 
were  at  one  time  in  the  remote  past  translated  by  their  poets  and  thinkers 
into  terms  of  human  passion.  Granted  the  myth-making  faculty  at  all — 
and  most  races  seem  to  have  possessed  it  at  some  time,  the  form  the  myth 
shall  take  and  the  human  incidents  with  which  it  shall  be  clothed,  will 
be  determine  by  the  habits  and  ruling  propensities  of  the  people  them- 
selves. 

This  solar  myth  from  Polynesia  reads  as  if  it  had  been  taken  straight 
from  Aryan  head-quarters.  Is  this  similarity  to  be  explained,  as  in  the 
case  of  the  Hellenes,  from  their  having  rocked  in  the  same  race-cradle, 
aye  sucked  at  the  same  paps,  or,  because  they  carried  with  them  out  into 
the  Pacific  the  memory  of  those  old  myths  that  they  learned  from  their 
masters,  or  from  those  who  drove  them  forth  from  the  plains  of  India? 
or,  is  it  that  being  human,  they  had  the  same  myth-making  faculty  that 
shows  itself  in  the  other  races  of  the  earth?  The  question  whether  the  re- 
semblance is  the  result'  of  historical  contact,  or  a  coincidence  of  inde- 
pendent growth  is  a  question  beyond  our  power  to  answer.  Whatever 
view  one  takes  of  it,  there  can  be  no  doubt  that  the  ancient  Polynesians 
were  the  equals  of  the  Aryans  or  the  Hellenes  in  the  art  of  projecting 
the  lies,  thefts  and  adulteries  that  embroidered  their  own  lives  into  the 
courts  of  heaven. 

(10)  Sect.  18.  The  assertion  that  the  tabu-system  originated  in  the 
concupiscence  of  Wakea  is  merely  equivalent  to  saying  that  the  origin  of 
the  system  is  not  known. 

(u)  Sect.  20.  Makia  a  Hano:  Makia  is  evidently  a  special  name  for 
Wakea,  and  Hano,  a  name  belonging  to  some  ancestor. 

(12)  Sect'.  20.     A  hano  kc  aka:    There  may  perhaps  be  an  intentional 
antithesis  between  hano  and  kuhea.     Hano  primarily  means  silent,   while 
kuhca,  a  compound  word  from  ku,  to  stand,  and  hca,  to  call,  therefore  to 
proclaim,  to  herald.     Such  antitheses  are  in  fine  accord  with  the  genius 
of  Hawaiian  poetry. 

(13)  Sect.  20.     Mo,  an  elided  form  of  moku. 

(14)  Sect'.  20.     Lani,  literally  sky,  a  title  frequently  applied  to  a  king 
or  chief. 


32° 
CHAPTER  LX. 

HALO  A,    THE    SON    OF    WAKE  A. 

1.  We  have  a  fragment  of  tradition  regarding  Haloa.     The 
rirst  born  son  of  Wakea  was  of  premature  birth   (keiki  ahialit) 
and  was  given  the  name  of  Haloa-naka.     The  little  thing  died, 
however,  and  its  body  was  buried  in  the  ground  at  one  end  of 
the  house.     After  a  while  from  the  child's  body  shot  up  a  taro 
plant,  the  leaf  of  which  was  named  lau-kapa-lili,  quivering  leaf; 
but  the  stem  wasgiven  the  name  Haloa. 

2.  After  that  another  child  was  born  to  them,   whom   they 
called  Haloa,  from  the  stalk  of  the  taro.     He  is  the  progenitor 
•of  all  the  peoples  of  the  earth. 


CHAPTER  LXI. 

WAIA,   THE    SON   OF   HALOA. 

1.  Tradition  gives  us  some     account  of     Waia>    the  son  of 
Haloa. 

2.  According  to  the  traditions  handed  down  by  the  ancient 
Hawaiians,  the  government  of  Waia  was  extremely  corrupt.     He 
was  so  absorbed  in  the  pursuit  of  pleasure  that  he  disregarded 
the  instructions  of  his  father,  to  pray  to  the  gods,  to  look  well 
after  the  affairs  of  the  kingdom,  and  to  take  good  care  of  his 
people,  so  that  the  country  might  be  prosperous. 

3 — 4.  It  is  said  that  during  Waia's  reign  a  portent  was  seen  in 
the  heavens,  a  head  without  a  body,  and  a  voice  came  from  it, 
uttering  the  words,  ""What  king  on  the  earth  below  lives  an  hon- 
est life?"  The  answer  returned  was  "Kahiko."1  Then  the  voice 
came  a  second  time  from  the  head  and  asked  the  question,  "What 
good  has  Kahiko  done?" 

5.  Again  came  the  answer  from  below,  "Kahiko  is  well  skilled 
in  all  the  departments  of  the  government;  he  is  priest  and  diviner; 
he  looks  after  the  people  in  his  government ;  Kahiko  is  patient  and 
forbearing." 


32I 

6.  Thereupon  the  voice  from  the  portent  said,  ''Then  it  is  Ka- 
hiko  who.  is  the  righteous,  the  benevolent  man." 

7.  Again  the  head  asked,  "What  king  on  earth  lives  corrupt- 
ly ?"    Then  the  people  of  the  earth  answered  with  a  shout,  "Waia2 
is  the  wicked  king."     "What  sin  has  he  committed?"  asked  the 
head. 

8.  "He  utters  no  prayers,  he  employs  no  priests,  he  has  no 
diviner,  he  knows  not  how  to  govern,"  said  the  people. 

9     "Then  he  is  the  wicked  king,"  said  the  head,  and  there- 
upon it  withdrew  into  the  heavens.  -  -- •I'-i  j 

10.  During  Waia's  reign  Hawaii  nei  was  visited  by  a  pesti- 
lence, ma'i  ahulau,  which  resulted  in  a  great  mortality  among  the1 
people.    Only  twenty-six  persons  were  left  alive,  and  tlie.se  were 
saved  and  cured  bv  the  use  of  two  remedies,  pilikai  and  loloi* 

11.  This  pestilence  was  by  the  ancients  called  Ikipuahola. 

12.  Kama,    the    Hawaiian    medicine-man     (kahuna-lapaau), 
gave  it  as  his  opinion  that  the  ikipnahola  was  of  the  same  nature 
as  the  oku'u,  the  pestilence  which  appeared  in  1804  in  the  reign 
of  Kamehameha  I. 

13.  Kama  made  this  statement  to  his  grandson  Kuauau,  and 
one  year  before  the  appearance  of  this  pestilence  Kama  foretold 
its  arrival.     The  circumstances  were  as  follows : 

14.  Kamehameha  was  at  Kawaihae  making  preparations  for 
his  Pcleleii  expedition  to  Oahit.     At  that  time  Kama  was  taken 
sick  unto  death  when  he  made  the  following  statement  to  Ku- 
anau. 

15.  "I  am  about  to  die,  but  you  will  witness  a  great  pestilence 
that  is  soon  to  make  its  appearance  among  us.     You  will  doubt- 
less be  weary  and  worn  out  with  your  labors  as  a  physician,  be- 
cause this  is  the  same  disease  as  that  which  raged  in  the  time  of 
Waia.     Ikipuahola   is   the  name  of  it.     It   is   the  same  as  that 
pestilence  which   slew   all  but   twenty-six   o>f   the  population   of 
Hawaii." 

16.  "How  do  you  know  that  this  disease  is  the  same  as  Iki- 
puahola?" asked   Kuauau.     To  this   Kama  answered,    "My   in- 
structor once  told  me  that  if  a  distemper  associated  with  buboes? 
(hahai),  and  a  skin  eruption    (meant),  were  to  show  itself,  a 
short  time  thereafter  this  disease  would  make  its  appearance.    So- 
the  ancients  told  him,  and  so  my  preceptor  Kalua  told  me." 


322 

17.  After  that  Kamehameha  sailed  for  Oahu  and  the  pesti- 
lence in  truth  made  its  appearance,  raging  from  Hawaii  to  Kauai. 
A  vast  number  of  people  died  and  the  name  Oku'n  was  applied 
to  it. 

18.  After  Waia's  time  another  pestilence  called  Hai-lcpo  in- 
vaded the  land  and  caused  the  death  of  a  large  number  of  the 
people.  Only  sixteen  recovered,  being  saved  by  the  use  of  a  medi- 
cine which  was  composed  of  some  kind  of  earth   (lepo).     The 
name  of  the  king  during  whose  reign  this  epidemic  occurred  has 
escaped  me. 

1 8.  I  have  not  heard  the  traditions  of  the  kings  that  succeeded 
Waia,  until  we  come  to  the  time  of  Maui.  The  traditions  that 
have  come  to  me  of  Maui  are  false  (waha-hce),  lies,  and  I  re 
peat  no  falsehoods. 

20.  The  traditions  of  the  kings  that  succeeded  Maui,  until 
we  come  to  Kapawa,  are  not  known.  But  tradition  informs  us 
with  certainty  of  the  place  of  birth  and  death  of  the  kings  from 
Kapawa  to  Paumakua. 

NOTES    TO    CHAPTER   LXI. 

(1)  Kahiko,  the  remote  past.    This  answer  smacks  of  the  notion  which 
locates  the  golden  age  in  the  remote  past,  a  time  when  men  were  good  and 
true  and  pure,  a  sentiment  not  confined  to  Hawaii. 

(2)  IVai-a':     This  word  is  now  used  in  the  sense  of  foul,  polluted, 
Its  use  here  is  probably  figurative. 

(3)  Sect.   16.     This  symptom  resembles  the  chief  feature  of  bubonic 
plague. 


CHAPTER  LXII. 

KAPAWA. 

1.  Kapawa  was  a  chief  who  was  born  at  Kukaniloko.1   dis- 
trict of  Waialua,  island  of  Oahu.     He  died  at  Lahaina,  on  Maui, 
and  his  bones  were  taken  to  lao  valley. 

2.  Hele-i-paica  was  a  chief  who  was  born  at  Lelekea.  Kaa- 
pahu,  in  Kipahulu  on  the  island  of  Maui.     He  died  at  Poukela 


323 

and  his  bones  were  deposited  at  Ahulili.  (Fornander — The  Poly- 
nesian Race,  Vol.  2,  p.  21, — regards  Heleipawa  as  another  name 
for  Kapawa.) 

3.  Aikanaka  was  a  chief  born  at  Holonokiu,  Muolea,  Hana, 
IMaui.    He  died  at  Oneuli,  Puuolai,  Honuanla,  and  his  bones  were 
laid  to  rest  at  lao.     (According  to  the  Uln  genealogy  Aikanaka 
was  the  grand-son  of  Heleipawa.) 

4.  Puna  and  Hcina-  were  chiefs  who  were  born  in  "Haivaii- 
kua-ula,"  at  Kauiki,   Maui.  Hema  died  in  Kahiki,  i.  e.,  foreign 
lands,  and  his  bones  were  left  at  Ulupaupau. 

5.  Kaha'i*  was  a  chief  who  was  born  at  Kahalulukahi,  Wai- 
luku,  Maui.     He  died  at  Kailikii  in  Kau;  his  bones  were  de- 
posited in  lao. 

6.  Wahid  oa.  was  a  king  who  was  born  at  Wailatt,  in  Kau, 
Hawaii ;   died  at  Koloa,   in   Punaluu,   Kau ;   buried  at  Alae,  in 
Kipaluilu,  Maui. 

7.  Laka4  was  a  king  who  was  born  at  Haili,  Hawaii ;  died 
at  Kualon,  Oahu ;  was  buried  at  lao. 

8.  Lua-nuti  was  a  king  who  was  born  at  Peekauai,  in  Wai- 
mea,  on  Kauai;  he  died  at  Honolulu,  Oahu,  and  was  buried  in 
Nuuanu. 

Q.  Poluikaina,  a  king,  was  born  at  Kahakahakea,  in  Kau,  died 
at  Waimea,  Hawaii,  and  was  buried  at  Mahiki. 

10.  PJua  was  a  king,  who  was  born  at  Kahona,  Lahaina,  Ma- 
ui ;  died  at  Kehoni  on  the  same  island,  and  was  buried  at  lao. 

IT.  Pan,  the  son  of  Hua,  was  a  king  who  was  born  at  a  place 
in  Kewalo  on  Oahu ;  died  on  Molokai  and  was  buried  at  lao. 

12.  Hua  (mti-i-ka-lailai) ,  the  son  of  Pau,  was  a  king  who  was 
born  at  Ohikilolo  in  Waianae,  on  Oahu.     He  died  on  Lanai  and 
his  bones  were  deposited  at  lao. 

13.  PaumakucP  was  a  king  of  Oahu  who  was  born  at  Kua- 
aolit,  on  Oahu.     He  died  on  Oahu  and  his  bones  were  laid  to 
rest  at  lao. 

14.  Haho.7    Traditions  regarding  this  king  are  scanty. 

Of  Palcna  tradition  says  that  he  had  two  sons,  of  whom  the 
elder,  called  'Hana-laa-nui,  was  in  the  line  of  the  Hawaii  kings, 
and  the  younger,  Hana-laa-iki,  was  of  the  line  of  Maui  kings. 


324 

15.  Puna-imua  was  one  of  the  ancestors  of  kings  on  Oahu 
and  on  Kauai,  Hcina  of  kings  on  Hawaii. 

16.  Of  traditions  regarding  Lanakawai,  Laau.  Pill,  Koa,  Ole, 
Kukohou,  Kaniuhi,  I  have  heard  none.     Oi  Kani-pahu  we  have 
this : 

17.  Kani-pahu   was    from   Hawaii,   but,   the   kingdom   being 
seized  by  Kamaiole,  he  left  Hawaii  and  took  refuge  at  Kalae  on 
Molokai,  where  he  lived  incognito.     He  took  to  wife  a  woman  of 
Kalae,  and  by  his  father-in-law  was  so  frequently  set  to  the  work 
of  carrying  burdens — water  and  other  things — that  he  contracted 
callosities  on  his  shoulders. 

1 8.  Kani-pahu  had  two  sons  on  Hawaii  named  Kalapana  and 
Kakihuimoku.      Alaikauakoko  was  the  mother  of  Kalapana  and 
Hua-lam  the  mother  of  Kalahuimokn. 

19.  Now  these  two  boys  had  been  brought  up  in  retirement 
in  the  country,  without  the  knowledge  of  Kamaiole,  because  if 
Kamaiole  had  known  them  to  be  the  sons  of  king  Kanipahu,  he 
would  have  put  them  to  death. 

20.  At  that  time  Kamaiole  reigned  as  king  over  Hawaii.     It 
happened  that  while  Kamaiole  was  making  a  tour  of  that  island 
some  of  his  boon  companions  abducted  and  seduced  the  good 
looking  wives  of  certain  country  folk  and  took  them  for  them- 
selves. 

21.  These  people  whose  wives   had   been   taken   from   them 
came  before  Kamaiole  and  appealed  to  him  to  have  their  women 
returned  to  them.    But  Kamaiole  took  the  part  of  his  own  favor- 
ites and  the  women  were  not  returned  to  their  husbands. 

22.  Thereupon   these   men   became   greatly   incensed   against 
Kamaiole  and  they  secretly  consulted  Paao  that  they  might  put 
Kamaiole  to  death.     Paao's  advice  to  them  was,  "Yes,  he  should 
be  killed;  but  first  secure  another  king." 

23.  Paao  accordingly  sent  a  messenger  to  Kanipahu,  who  was 
living  at  Kalae,  on  Molokai.    On  his  arrival  at  Kalae  the  messen- 
ger went  before  Kanipahu,  bearing  in  his  hand  a  pig  as  a  gift, 
and  coming  into  his  presence  he  said,  "I  have  come  to  ask  you 
to  return  and  be  the  king  of  Hawaii.    The  people  of  Hawaii  have 
rejected  Kainaiole  as  unworthy." 

24.  Then  Kanipahu  considered  the  callous  bunches  on  his  neck 
(kona  liORita,  ua  Icho) ,  and  he  was  ashamed  to  return  to  Hawaii. 


3^5 

His  answer  to  the  messenger  was,  "I  will  not  return  with  you; 
but  go  to  Waimanu ;  there  you  will  find  my  peeping  fledgeling 
(ioio  moa)  Kalapana.  He  will  be  a  king  for  you.  He  is  my  own 
offspring,  in  the  care  of  his  mother  Alaikauakoko,  who  lives  at 
Waimanu.  Make  him  your  king." 

NOTES   TO   CHAPTER   LXII. 

(1)  Sect.  i.     It  was  held  to  be  a  most'  distinguished  honor  to  be  born 
at  Kukaniloko.     Queens  in  expectation  of  motherhood  were  accustomed 
to  go  to  Kukaniloko  in  advance  that'  by  undergoing  the  pains  of  labor  in 
that   place   t'hey   might   confer    on   their   offspring  this   inestimable   boon. 
Kapawa  is  mentioned  in  legends  as  "Ke  alii  o   Waialua,"  indicating  that 
he  may  have  passed  his  youth  in  that  district.     Tradition  informs  us  that 
for  some  fault,  whether  of  personal  character  or  of  government,  we  are 
not  told,  Kapawa  was  deposed  from  his  government.    A  chief  named  Pili 
Kaaiea  was   prevailed  upon  by  the  king-maker  Paao  to  come  to  Hawaii 
and  assume  kingly  authority.     Kapawa  was  undoubtedly  a  weak  and  de- 
graded character.    The  fact  that  in  spite  of  having  been  deposed  from  the 
throne  he   died  at   Lahaina,   in  peace   so  far  as   we  know,    and   that  his 
bones  received  the  distinguished  honor  of  sepulture  in  the  royal  burying 
place  in  lao  valley,  argues  that  his  unfitness  for  rule  depended  upon  his 
own   personal   weakness   and   debasement   rather  than  upon   outbreaks  of 
violence  and  cruelty.    Kapawa  was  the  last  of  his  line,  the  Nana  genealogy. 

(2)  Sect.  4.     It  were  a  shame  to   allow  this  barren,  truncated  state- 
ment to  pass  current  in  its  present  form.     It  was  the  period  of  communi- 
cat'ion  between  Hawaii  and  the  archipelagoes  of  the  South  Pacific.     Great 
navigators,    guided   by   the    stars,    steered   their   canoes   and   successfully 
voyaged  from  Hawaii  to  the  lands,   principally  in   the   South,  known  to 
them  as  Kukulu-o-Kahiki. 

Hawaii-kua-uli  is  a  poetical  expression  meaning  "verdure-clad-Hawaii." 
The  following  mele  celebrates  fhe  deeds  of  Hema. 

Holo  Hema  i  Kahiki,  ki'i  i  ke  apo  ula, 
Loa'a  Hema,  lilo  i  ka  Aaia, 
Haulc  i  Kahiki,  i  Kapakapakaua, 
Waiho  ai  i  Ulu-pa'upa'u. 

Hema  voyaged  to  Kahiki  to  fetch  the  red  coronet, 
Hema  secured  it,  but  he  was  caught  by  the  Aaia, 
He  fell  in  Kahiki,  in  Kapakapakaua, 
His  body  was  deposited  at  Ulu-pa'upa'u. 

The  descendants  of  this  old-time  navigator  Hema  reigned  over  Hawaii 
and  Maui,  those  of  Puna  over  Oahu  and  Maui. 


(3)  Sect.   5.     Kaha'i  also  was  a  great   navigator.     If  we  can   believe 
the  legend  he  voyaged  in  search  of  his  father,  perhaps  to  avenge  him.     In 
Samoa,  in  the  heroic  period. 

O  ke  anuenue  ke  ala  o  Kaha'i; 
Pii  Kaha'i,  koi  Kaha'i, 
He  Kaha'i  i  kc  koi-ula  a  Kane; 
Hihia  i  na  maka  o  Alihi. 
$  5     A'e  Kaha'i  i  ke  anaha, 

He  anaha  ke  kanaka,  ka  waa; 
Iluna    o   Hana-ia-kamalama, 
O  ke  ala  ia  i  imi  ai  i  ka  makua  o  Kaha'i. 
O  hele  a  i  ka  moana  wehiwehi, 
10    A  haalulu  i  Hale-kumu-ka-lani, 
f '  Ui  mai  kini  o  ke  akua, 

Ninau  o  Kane,  o  Kanaloa, 
Heaha  kau  huaka'i  nui 
E  Kaha'i,  i  hiki  mai  ai? 
15    I  imi  mai  au  i  ka  He  ma. 

Aia  i  Kahiki,  aia  i  Ulupaupau. 
i'"'  Aia  i  ka  aaia,  haha  man  ia  e  Kane, 

Loaa  aku  i  kukulu  o  Kahiki. 
The  rainbow  was  the  path  of  Kaha'i, 
Kaha'i  climbed,  Kaha'i  strove, 

He  was  girded  with  the  mystic  enchantment  of  Kane, 
He  was  fascinated  by  the  eyes  of  Alihi. 
5     Kaha'i  mounted  on  the  flashing  rays  of  light, 
Flashing  on  men  and  canoes. 
Above  was  Hana-ia-kamalama 

That  was  the  road  by  which  Kaha'i  sought  his  father. 
Pass  over  the  dark-blue  ocean, 
10     And  shake  the  foundation  of  heaven. 
The  multitude  of  the  gods  keep  asking, 
Kane  and  Kanaloa  inquire, 
What  is  your  large  travelling  party  seeking, 

0  Kaha'i,  that  you  have  come  hither? 
15     I   come  looking  for  Hema. 

Over  yonder  in  Kahiki,  over  yonder  in  Ulupa'upa'u, 
Yonder  by  the  Aaia  constantly  fondled  by  Kane, 

1  have  travelled  to  the  pillars  of  Tahiti. 

(4)  Sect.  7.     He  is  generally  spoken  of  as  "Laka,  of  Kipahulu,  the 
son  of  Wahieloa."     There  is  a  very  interesting  legend  about  him  relating 
to  the  building  of  a  canoe,  in  which  he  sailed  to  discover  the  bones  of  his 
father. 

(5)  Sect.  7.     The  names  of    Aikanaka,  Puna,  Hema,  Kaha'i  Wahieloa, 
Laka  and  Luanuu  are  celebrated  in  the  New  Zealand  traditions.  W.  D.  A. 

(6)  Sect.    13.     There  was   a  Maui   Paumakua,   with   whom  Malo  has 
evidently  confounded  this  one  of  Oahu.     They  belonged  to  different  lines. 


The  deeds  of  the  Oahu  king  seem  to  have  been  appropriated  by  the  bards 
who  in  later  times  sang  the  praises  of  the  Maui  man.  As  claimed  by- 
Fornander — "The  Polynesian  Race,"  Vol.  2,  p.  24-27, — tlie  Oahu  Pau- 
makua  was  a  great  traveller.  His  exploits  are  embellished  by  the  bards- 
in  high  flown  language. 

O  Paumakua,  ka  lani  o  Mocnaiuiua, 
O  kc  alii  nana  i  hele  kc  Kahiki> 
A  Kahiki  i  ke  kaiakea, 
O  ivimo,   o  momi,  o  ka  mauiio, 
O  ka  ia  mailoko,  o  ka  Auakahinu, 
O  Auakamca  ia  lani. 
Paumakua,  the  divinity  of  Moenaimua, 
The  king  who  voyaged  to  Tahiti, 
Tahiti   in  the  great  ocean, 
He  the  superb,  the  select,  the  magnificent. 
The  fish  he  brought  away  with  him  were  Auakahinu 
And  Auakamea,  the  high  born. 

These  captives  (fish,  z'-a)  whom  Paumakua  brought  with  him  were 
said  to  have  been  white  men  and  priests.  They  are  described  as  ka  haolc 
nui,  maka  alohilolii,  ke  a  aholehole,  maka  aa,  ka  puaa  kcokeo  nui,  maka 
ulaula,  foreigners  of  large  stature,  fat  cheeks,  bright'  eyes,  ruddy  and 
stout.  The  introduction  of  circumcision  is  by  some  ascribed  to  Pauma- 
kua. 

(7)  Sect.  14.  He  was  the  son  of  the  Maui  Paumakua,  and  is  distin- 
guished as  the  founder  of  the  Aha-Alii,  College  or  Assembly  of  Chiefs,, 
admission  to  which  was  very  strictly  guarded,  and  was  granted  only  to 
those  who  could  prove  their  royal  ancestry. 


CHAPTER  LXIIT. 

KALAPANA. 

r.  We  have  the  following  scanty  traditional  information  re- 
garding Kalapana.  The  messengers  above  mentioned  returned 
from  their  visit  to  Kanipahn ;  they  reported  to  Paao,  the  com- 
mands of  Kanipahu. 

2.  And  when  Paao  had  received  the  message  he  went  in 
search  of  Kalapana.  On  his  arrival  at  Waimanu  valley,  Paao- 


328 

inquired  of  Alaikauakoko,  "Whereabouts  in  Waimanu  lives  the 
son  of  Kanipahu?" 

3.  Alaikauakoko,   however,   kept   Kalapana    in     hiding,   and 
would  not  reveal  where  he  was,  fearing  that  search  was  being 
made  for  him  to  kill  him,  and  she  replied  to  Paao,  "Kanipahu 
has  no  son  here."     "He  has  a  son,"  said  Paao,  "where  is  Alai- 
kauakoko?"   "I  am  Alaikauakoko,"  said  the  woman.    Then  Paao 
explained,  "Kanipahu  has  advised  me  that  his  son,  Kalapana,  is 
here  with  you." 

4.  Thereupon  Alaikauakoko  yielded  and  presented  Kalapana 
to  Paao. 

5.  Then  Paao  took  Kalapana  away  with  him  into  Kohala,  and 
there  they  lived  secretly  together,  and  they  and  the  people  sought 
for  an  opportunity  to  put  Kamaiole  to  death. 

6.  By  and  by,  when  Kamaiole  was  about  to  voyage  by  canoe 
to  Kona,  they  thought  they  saw  their  opportunity  to  kill  him 
while  he  was  boarding  his  canoe.    The  nature  of  this  opportunity 
will  be  evident  from  the  fact  that  it  was  a  principle  of  royal  eti- 
quette in  ancient  times  that  the  canoes  bearing  the  royal  party 
should  tarry  until  the  canoes  of  the  people  had  started  out  to  sea 
before  the  king's  canoes  left  the  beach. 

7.  So  the   people  and    Kalapana   secretly   waited   the   king's 
movements.     Arriving  at  Anaehoomalu,  in  Kekaha,  Kona,  they 
spent  the  night,  and  at  day-break  the  next  day  all  the  canoes 
started  oft",  leaving  those  of  Kamaiole  behind. 

8.  Thereupon  Kalapana  and  his  people  set  upon  Kamaiole  and 
put  him  to  death,  and  the  government  passed  to  Kalapana.    Ka- 
lapana was  nicknamed  kuu  ioio  rnoa,  after  the  expression  used  by 
"his  father,  Kanipahu.     No  further  tradition  has  been  preserved 
in  regard  to  Kamaiole  (sic). 


CHAPTER  LXIV. 

KALAUNUIOHUA. 

i.     It  is  said  that  in  the  reign  of  Kalaunnioluia  there  lived  a 
prophetess,  or  kaula,  of  great  power  named  Waahia. 


329 

2.  Kalaunuiohua  had  frequently  sought  to  put  her  to  death, 
but  without  success.     She  had  been  thrown  into  the  sea,  beaten 
with  rods,  rolled  down  steep  declivities,  but  still  she  'survived, 
and  the  king's  patience  had  become  exhausted  because  she  would 
not  die. 

3.  Then  this  prophetess  said  to  Kalaunuiohua,  "Do  you  really 
wish  me  to  die?''     "Yes,  that  is  my  "wish,"  said  the  king. 

4.  "I  shall  not  die  if  you  attempt  to  put  me  to  death  at  any 
other  place  save  one,"  said  the  woman.  "If  you  are  in  earnest  in 
your  wish  to  kill  me,  thrust  me  into  the  heiau  and  burn  me  up 
with  the  temple,  then  I  shall  die/"     The  heiau  she  meant  was 
at  Keekn  in  Kona. 

5.  "On  the  day  you  set  fire  to  the  heiau  to  destroy  me  you 
must  stay  quietly  in  the  house  from  morning  till  night  and  by  no 
means  go  out  of  doors.     If  the  people  make  an  outcry  at  some 
portent  in  the  heavens  you  must  not  go  out  to  look  at  it. 

6.  "Nor  must  you  open  the  doors  of  the  house  in  order  to 
observe  the  heavenly  phenomenon.     If  you  do  so  you  will  die. 
You  must  wait  patiently  all  day  in  the  house,  and  only  when  night 
comes  may  you  go  out  of  doors.    In  this  way  will  you  and  your 
kingdom  be  saved  from  destruction.     But  if  you  do  not  obey 
my  injunctions,  disaster  will  fall  upon  you  and  your  kingdom. 

7.  "My  god  Kane-ope-nui-o-cilakai  will  afflict  you  and  your 
kingdom  because  of  your  disobedience  to  his  wishes  (  e  like  me 
ke  akua).     He  has  granted  your  desire.     I  die  by  your  hand." 
Thus  ended  her  speech. 

8.  Then  Kalaunuiohua  had  the  woman  burnt  with  fire,  and 
the  smoke  of  the  burning  heiau  went  up  to  heaven  and  took  the 
shape  of  two  gamecocks  that  fought  together  in  the  heavens. 

9.  When  the  people  saw  this  portent  they  raised  a  great  shout, 
and  Kalaunuiohua  asked,  "What  means  this  great  uproar?"  The 
answer  was  "It  is  a   cloud  in  the  heavens  that  resembles  two 
cocks  fighting."    "I  will  look  at  it,"  said  Kalaunuiohua. 

10.  "The  prophetess  strenuously  commanded  you  not  to  look 
lest  you  die,"  said  his  men,  and  the  king  yielded.     Then  that 
appearance  passed  away  and  another  portent  made  its  appearance. 


330 

11.  The  same  smoke-cloud  assumed  the  shape  of  a  pig  which 
moved  about  from,  one  place  to  another  in  the  heavens.     Again 
the  people  raised  a  great  shout,  and  again  Kalaunuiohua  declared 
his  wish  to  look;  but  his  people  entreated  him  not  to  look  out  un- 
til the  thing  had  disappeared  from  the  heavens. 

12.  After  this  the  clouds     took  on  a  singular     appearance, 
some  were  white,  some  glistening,  some  green,  yellow,  red,  black, 
blue-black,  black  and  glistening,  and  the  sky  sparkled  and  flashed 
with  light.    Again  the  people  raised  a  shout  and  again  Kalaunui- 
ohua wished  to  look,  but  his  men  restrained  him. 

13.  When  it  came  evening  and  the  sun  was  about  to  set  two 
clouds  resembling  mud-hens  flew  down  from  the  heavens,  and, 
having  alighted  close  to  the  end  of  Kalaunuiohua's  house,  stood 
and  fought  with  each  other,  at  the   sight  of  which  the  people 
again  raised  a  tremendous  shout. 

14.  Kalaunuiohua  had  now  become  greatly  excited  and  could 
no  longer  master  his  impatience.     He  reached  out  his  hand  to 
the  side  of  the  house  and  tearing  away  the  thatch  gazed  upon 
the  mud-hens  (alae)  of  cloud. 

15.  Then  the  prophetess  took  spiritual  possession  of  Kalaunui- 
ohua's hand.     The  deity  that  inspired  was  Kane-nui-akea.     Ka- 
launuiohua became  very  powerful,  he  had  only  to  point  with  his 
hand  and  direct  war  against  another  country  and  that  country 
would  be  at  his  mercy. 

16.  Kalaunuiohua  pointed  hither  to  Maui   (kuhi  map},  and 
began  to  wage  war  against  Kamaluohua.  kincr  of  Maui,  and  lie 
defeated  him  and  added  Maui  to  his  possession. 

17.  Kamaluohua  was  not  put  to  death,  but  appointed  governor 
of  Maui  under  Kalaunuiohua. 

18.  After  that  Kalaunuiohua  pointed  to  Molokai ;  and  he  made 
war  on  Kahakuohua,  and,  having  defeated   him,    he     appointed 
Kahakuohua  governor  of  Molokai  under  himself. 

19.  The  hand  of  Kalaunuiohua  next  pointed  at  Oahu,  and 
he  made  war  on  Hua-i-pon-lcUci  and  overcame  him,  after  which 
he  made  that  king  governor  of  Oahu. 


20.  His  hand  pointed  next  towards  Kauai,  and  he  waged  war 
against  that  island,  a  war  which  was  called  Ka-weleu'elc-iisi. 

21.  When  Kalaunuiohua  sailed  on  his  campaign  against  Kauai 
to  wage  war  upon  Kukona,  the  king  of  that  island,  he  was  ac- 
companied by  Kamaluohua,    Kahakuohua,    and    Huakapouleilei, 
(kings  subject  to  him). 

22.  After  the  arrival  of  Kalaunuiohua  at  Kauai    the     deity 
(good  luck)    deserted  that  king's  hand  and  took  possession  of 
Kauli'a,  a  man  of  Kauai.     The  hand  of  Kalaunuiohua  lost  the 
magic  power  it  once  had  when  it  pointed. 

23.  In  the  battle  with  Kukona,  king  of  Kauai,  Kalaunuiohua 
was  defeated,  but  his  life  and  the  lives  of  his  allies,  the  Huas, 
were  spared. 

24.  Kalaunuiohua   and   the   other   Unas   lived   peacefully   on 
Kauai  with  Kukona  and  were  treated  by  him  with  all  kindness. 

One  time  when  Kukona  was  spending  the  day  apart  from  his 
own  people  with  these  captive  'Hues  about  him,  he  was  taken 
with  a  desire  for  sleep.  He  rolled  himself  in  his  blanket  and  lay 
down,  but  did  not  fall  asleep, —  he  was  setting  a  trap  for  them, — 
and  was  all  the  time  alert  and  watching  them  from  beneath  his 
covering. 

25.  Kalaunuiohua  and  his  fellow  captives  supposed  that  Ku- 
kona had  really  gone  to  sleep,  and  they  began  to  grumble  and 
find  fault  with  Kukona  and  to  plot  against  his  life,  at  which  they 
of  Oaliu,  Molokai,  and  Hawaii  nodded  assent,  agreeing  that  they 
should  turn  upon  Kukona  and  put  with  to  death. 

26.  But  Kanialuohua,  the  king  of  Mani,  said,  "Let  us  do  no 
hurt  to  Kukona,  because  he  has  been  kind  to  us.     Here  we  are 
in  his  hands,  but  he  has  not  put  us  to  death.     Let  us  then  treat 
him  kindly." 

27.  Just  then  Kukona  rose  up  and  said  to  them,  "What  a  fine 
dream  I've  just  had  while  sleeping!     I  dreamed  all  of  yon  were 
muttering  and  plotting  my  death,  but  that  one  pointing  to  Kama- 
luohua,  defended  me  and  preserved  my  life." 

28.  They  all  acknowledged  the  truth  of  his  accusations.    "Be- 
cause, however,  of  Kamaluohua's  kindness,"  continued  Kukona, 


332 

"'and  because  of  his  determination  that  no  evil  should  be  done 
to  me;  because  he  appreciated  that  life  and  the  enjoyment  of 
peace  were  great  blessings,  I  will  not  trouble  you." 

29.  "Because  Kamaluohua  did  right,  I  now  declare  all  of  you 
free  to  return  to  your  homes  with  the  honors  of  war   (me  ka 
lanakila),  taking  your  own  canoes  with  you.     Do  nqt  think  1 
shall  oppress  you  in  your  own  lands.     Your  lands  shall  be  your 
own  to  live  in  as  before." 

30.  So  Ka-lau-nui-o-hua  returned  home  to  Hawaii,  Huaipou- 
leilei  to  Oahu,  Kahakuohua  to  Molokai,  Kamaluohua  to  Maui; 
and  they  lived  peacefully  in  their  own  homes.     This  peace  was 
called  ka  lai  loa  ia  Kamaluohua,  the  long  peace  of  Kamaluohua. 

31.  Kamehameha  P  had  this  affair  of  Kukona's  in  mind  when 
he  allowed  Kaumualii  to  live  at  the  time  he  met  him  in  Honolulu, 
Oahu. 

32.  There  is  a  lack  of  traditional  knowledge  of  Kuaizva  and 
of  Kahoukapu;  but  of  Kau-hola-nui-mahu  tradition  gives  us  some 
information. 

NOTES    TO    CHAPTER   LXIV. 

(1)  Sect.    16.     It  may  be   inferred   from  the  use  of  this   word  mai 
(hither)   that  David  Malo  himself  lived  on  Maui  at  the  time  of  writing 
this. 

(2)  Sect.  31.    This  statement  of  David  Malo  is  entirely  contrary  to  the 
truth.      Kamehameha   basely  plotted    to   t'ake   the   life   of   Kaumualii    by 
poisoning  him  while  at  a  feast  given  in  his  honor  when  that  noble  king 
(Kaumualii)  had  come  to  Honolulu  on  an  errand  of  peace.     The  life  of 
Kaumualii  was  saved  only  bv  the  interference  of  Isaac  Davis,  who  warned 
the  king  of  Kauai  of  his  danger.     For  this  act  Isaac     Davis  was  after- 
wards  poisoned. 


CHAPTER  LXV. 

KAUHOLANUIMAHU. 

1.  There  was  a  king  named  Kahoukapu,  whose  wife  being 
barren,  they  had  no  children. 

2.  But  being  very  desirous  of  offspring,  she  went  to  consult 
with  Paao,  the  priest,  about  it.    "Here  I  am,"  said  Paao.    "What 
shall  I  do  to  beget  a  child?"  asked  La'akapn. 


333 

3.  ''You  must  go  and  fetch  a  fish  as  an  offering  to  the  deity 
for  yourself,"  said  Paao.     Then  she  went  away,  and  having  ob- 
tained a  fish,  returned  to  Paao,  saying,  "Here  is  a  fish  for  the 
deity."    "What  sort  of  a  fish  is  it  ?"  asked  Paao. 

4.  "A  weke"  said  La'akapu.     "Throw  it  away,''  said  Paao, 
"the  deity  will  not  eat  such  a  kind  of  a  fish  as  that.     It  is  like  a 
rat.     It's  full  of  bones ;  so  is  a  rat.    It  has  a  beard ;  so  has  a  rat. 
It  is  lean;  so  is  a  rat.     Go  and  fetch  another  fish." 

5.  Laakapu  then  brought  another  fish  to  the  priest.     "What 
fish   have   you?"    asked    Paao.      "It    is    a   moi"   answered    she. 
"Throw  it  away,"  said  he.    "It  is  a  rat,  the  rat  Makea.     It  lives 
in  sea  foam   (hu'a-kai)  ;  the  rat  makes  his  covert  in  the  house- 
thatch  (hua-hale) ;  the  moi  has  whiskers ;  so  has  mister  rat.   Bring 
another  fish." 

6.  Then   Laakapu  got  another  fish  and   brought  it  to  Paao, 
who  asked,  "What  fish  have  you  ?"    "A  squid."    "Fling  it  away," 
said  he;  "it  is  the  rat  Haunaivelu.     He  lives  in  holes  under  the 
ocean.    Mr.  Rat  lives  in  holes  in  the  rocks.    Mr.  Squid  has  arms 
(awe) ;  Mr.  Rat  also  has  a  tail.    Fetch  another  fish." 

7.  La'akapu  then  brought  a  maoinao;  but  Paao  again  declared 
it  also  was  a  rat.    Laakapu,  now  discouraged  and  out  of  patience, 
said  to  Paao,  "Tell  me  what  sort  of  a  fish  you  want/'    "A  pao'o; 
that  is  no  rat,"  said  he. 

8.  Then  Laa'kapu  brought  a  pao'o  to  the  priest,  and  in  answer 
to  his  question  as  to  what  the  fish  was  she  answered,  naming  the 
fish,  and  then,  obedient  to  his  demand,  gave  it  to  him. 

9.  Then  Paao  offered  the  fish  as  a  sacrifice  to  the  idol  diety 
with  the  prayer,  "Grant  a  child  unto  La'akapu."     And  in   due 
season  La'akapu  gave  birth  to  a  child.     But  it  was  of  doubtful 
sex,  and  she  named  it  Kan-hola-mri-malui.1 

10.  On  the  death  of  Kahoukapu  the  kingdom  passed  into  the 
hands  of  Kauholanuimahu.    After  reigning  for  a  few  years  Kau- 
holanuimahu   sailed   over   to  Maui   and   made   his   residence   at 
Honiia-ula.    He  it  was  that  constructed  that  fish-pond  at  Keone- 
oio. 


334 

ii.  The  wife  of  Kauholanuimalm  remained  on  Hawaii  and 
took  to  herself  another  husband ;  his  kingdom  also  revolted  from 
him  but  Kauholanuimahu  returned  to  Hawaii  and  recovered  it  by 
Avar. 

(i)     Mahu  means  a  hermaphn  elite. 


CHAPTER  LXVI. 

LILOA. 

1.  Liloa,  the  son  of  Kiha,  had  the  reputation  of  being  very 
religious,  also  of  being  well  skilled  in  war.     His     reign    was    a 
long  one.     I  have  not  gained  much  information  about  the  affairs 
of  his  government. 

2.  Tradition  reports  the  rumor  that  Liloa  was  addicted1  to 
the  practice  of  sodomy    (moe-ai-kane)  ;  but  it  did  not  become 
generally  known  during  his  lifetime,  because  he  did  it  secretly. 

3.  During  Liloa's  reign  there  was  much  speculation  as  to  why 
lie  retained  a  certain  man  as  a  favorite.     It   was  not  apparent 
what  that  man  did  to  recommend  himself  as  a  favorite  (puna- 
liele)  in  the  eyes  of  the  king,  and  it  caused  great  debate. 

4.  After  the  death  of  Liloa  people  put  to  this  man  the  ques- 
tion, "Why  were  you  such  a  great  favorite  with  Liloa?"     His 
answer  was,  "He  hana  nia'i  mai  ia'u  ma  kuu  nha." 

5.  When  people  heard  this,  they  tried  it  themselves,  and  in 
this  way  the  practice  of  sodomy  became  established  and  prevailed 
down  to  the  time  of  Kamehameha  I.     Perhaps  it  is  no  longer 
practiced  at  the  present  time.     As  to  that  I  can't  say. 

6.  Liloa  lived  most  of  the  time  at  Wai-pio,2  and  it  was  in  that 
valley  he  died.    When  near  to  death  Liloa  directed  that  the  gov- 
ernment  of  Hawaii  should  go  to  Ha-kau.* 

7.  As  for  Umi,  he  was  unprovided  for  by  Liloa,  though  during 
the  lifetime  of  the  king  he  had  been  his  great  favorite. 


335 

8.  The  result  was  that  Hakau  acted  very  insultingly  towards 
Umi,  and  constantly  abused  and  found  fault  with  him,  until 
finally  it  came  to  war  between  them,  and  Hakau  was  killed  by 
Umi. 

NOTES    ON    CHAPTER    XLVI. 

(1)  Sect.  2.     The   language  is  such  as  to  make  it  appear  that'  Liloa 
was  the  first  Hawaiian  inventor  of  this  form  of  vice,  and  the  one  through 
whom  it  finally   became   popularized.     As   to  its  prevalence   at  the  time 
when  Mr.  Malo  wrote,  it  is  safe  to  say  that,  like  such  a  vegetable  pest 
as  the  lantana,  the  introduction  of  a  vice  is  more  easy  than  its  eradication, 
to  forget  is  more  difficult  than  to  remember. 

(2)  Sect.  6.     Liloa  is  represented  as  an  affable,  pleasure-loving  mon- 
arch, of  easy  manners,  but  a  st'rict  disciplinarian.     He  was  much  given  to 
touring  through  the  districts  of  his  kingdom,  by  which  means  he  acquaint- 
ed himself  with  the  needs  of  his  people  and  was  able  to  repress  the  ar- 
bitrary encroachments  of  the  chiefs  on  the  rights  of  the  land-holders  under 
their    authority.      In    this    way    he    gained    popularity    with    the    common 
people.     The  romantic  incident  relating  to  the  parents  and  birth  of  Umi 
are   related   in   the    following   chapter.      In   explanation   of   David   Male's 
statement  that  Liloa  was  counted  a  person  of  great  piety,  it'  may  be  re- 
marked that  in  his  reign  the  temple-service  of  the  famous  heiau  of  Pa- 
ka'a-lana,   situated  in  the  valley  of  Wai-pio,   was  maintained  with  great 
care   and    strictness.      The    sacred    pavement, — of    which    Mr.    Fornander 
speaks — and  which  perhaps  formed  a  sort  of  roadway  between  the  royal 
residence,    called  Hau-iw-ka-maa-hala,   and  the   heiau   above   mentioned, 
though   built  long  anterior  to  Liloa's   time,  became  so  closely  associated 
in  mind  with  the  glories  of  Liloa's  reign,  that  it  was  thenceforward  known 
as  ka  Pae-pae-a-Liloa.    The  celebrity  of  Waipio  as  a  royal  residence  and 
the  capital  of  the  kingdom  of  Hawaii — the  island — went  into  a  decline  at 
the  death  of  Liloa ;  and  the  incoming  of  so  narrow-minded  and  despicable 
a  monarch  as  Hakau,  was  the  finishing  stroke  to  its  primacy  among  the 
towns   and   places  of  the  island-kingdom.      There  was  peace   on   Hawaii 
during  the  long  reign  of  Liloa. 

(3)  Sect.  7.  This  statement  conveys  a  wrong  impression.  It  is  true 
the  territory  of  the  kingdom  was  not  divided,  but  provision  was  made  for 
Umi — after  a  fashion — in  that  he  was  appointed  the  kahu  of  the  idol,  a 
fact  which  had  an  important1  influence  over  his  life  and  fortunes.  There 
is  a  certain  similarity  between  the  position  occupied  by  Umit  after  the 
death  of  Liloa,  and  that  in  which  Kamehameha  found  himself  after  the 
death  of  Ka-lani-opu'u.  Kamehameha,  like  Umi,  was  the  kahu  of  the  idol 
(akua) — probably  in  both  cases  the  same,  Ku-kaili-moku,  Ku,  the  land- 


336 

grabber ;  but  Umi  was  left  without  resources  with  which  to  maintain  his 
proper  self-respect  or  to  support  the  service  of  the  idol,  or  divinity  that 
was  entrusted  to  his  care.  But  in  both  instances  genius,  ability,  was  able 
to  take  care  of  itself. 


CHAPTER  LXVII. 

UMI. 

Uuii  was  the  son  of  Liloa,  but  not  his  first  son.  The  name  of 
his  first  son  was  Hakau,  whom  he  begot  by  Pinea,  the  regular 
wife  of  Liloa.  Hakau  was  considered  a  very  high  chief,  because 
Pinea  was  of  the  same  alii-rank  as  Liloa,  owing  to  the  fact  that 
Liloa's  mother,  Waiolea,  was  the  elder  sister  of  Pinea. 

2.  Umi  was  the  child  of  Liloa  by  a  woman  whom  he  seduced 
named  Akahi-a-kuleana.      She   has   often   been   spoken   of  as   a 
person  of  no  alii  blood,  but  the  fact  was  that  she  was  of  the  same 

alii  line  as  Liloa  himself.  They  were  both  descendants  of  Kani- 
pahu. 

3.  The  genealogies   of  Akahi-a-kuleana  and   of   Liloa   from 

Kanipahu  are  as  follows:  Kanipahu  first  took  to  wife  Ala-i- 
kaua-koko,  as  a  result  of  which  union  was  born  Kalapana.  the 
ancestor  of  Liloa.  Afterwards  Kanipahu  took  to  wife  Hualani, 
who  gave  birth  to  Ka-la-hu-moku,  who  was  the  ancestor  of 
Akahi-a-kuleana. 

4.  Kalahumoku  took  to  wife  Laamea,  and  begot  Ikialaamea. 
Ikialaarnea  took  to  wife  Kalama,  and  begot  Kamanawa-a- 

akalamea. 
Kamanawa-a-akalamea  took  to  wife  Kaiua,  and  begot  Ua- 

kai-ua. 
Ua-kai-ua  took  to  wife  Kua-i-makani,  and  begot  Ka-nahae- 

kua-i-makani. 
Ka-nahae-kua-i-makani   took  to   wife   Kapiko,   and   begot 

Kuleana-kapiko. 


337 

5.  Kuleana-kapiko  took  to  wife  Keniani-a-hoolei,  and  begot 

Akahi-a-kuleana,  who  was  wifed  by  Liloa,  and  gave 
birth  to  Umi. 

6.  Here  is  the  genealogy  from  Kalapana: 

Kalapana  and  Aiakeamalaehanae,  begot  Kahaimoeleaikai- 
kupou.  •  '  j 

Kahaimoeleaikaikupou  and  Kapoakauluhailaa,  begot  Ka- 
launuiohua  (k.). 

Kalaunuiohua  arid  Kaheka,  begot  Knaiwa. 

Kuaiwa  and  Kainuleilani,  begot  Kahoukapu. 

Kahoukapu  and  Laakapu,  begot  Kauhola. 

Kauhola  took  to  wife  Neulaokiha  and  Waiolea,  and  begot 
Liloa. 

Liloa  took  to  wife  Akahiakuleana,  and  begot  Umi. 

7.  The  story  of  the  birth  of  Umi  is  as  follows:     Liloa.  the 
father  of  Umi,  was  at  that  time  the  king  of  all  Hawaii  and  had 
fixed  residence  in  the  Waipio  valley  ,Hamakua. 

8.  The  incident  happened  while  Liloa  was  making  a  journey 
through  Hamaktta     toward  the  borders  of     Hilo  to    attend  the 
consecration  of  the  heiau  of  Manini.     This  heiau,  which  Liloa 
had  been  pushing  forward  to  completion,   was  situated  in     the 
hamlet  of  Kohola-lele,  Hamakua. 

9.  When  the  tabu  had  been  removed  he  waited  for  a  while, 
till  the  period  of  refreshment   (hoomahanahatia)1  was  over,  and 
then  moved  on  to  the  North  of  that  place  and  staid  at  Kaawiki- 
wiki,  where  he  gratified  his  fondness  for  pahee  and  other  games. 

10.  While  staying  at  this  place  he  went  to  bathe  in  a  little- 
stream  that  runs  through  Hoea,  a  land  adjoining  Kealakaha.     It 
was  there  and  then  he  came  across  Akahi-a-kuleana.     She  had 
come  to  the  stream  and  was  bathing  after  her  period  of  impurity 
in  preparation  for  the  ceremony  of  purification,  after  which  she 
would  rejoin  her  husband,  that  being  the  custom  among  women 
at  the  time.     Her  servant  was  sitting  on  the  bank  of  tke  stream 
guarding  her  pa-it. 


338 

ii.     When   Liloa  looked  upon  her  and   saw  that  she  was  a 

fine  looking  woman  he  conceived  a  passion  for  her,  and,  taking 

Ihold  of  her,  he  said,  ''lie  with  me."     Recognizing  that  it  was 

Liloa,  the  king,    who  asked    her,    she  consented,    and  they  lay 

together. 

*  12.  After  the  completion  of  the  act,  Liloa,  perceiving  that  the 
woman  was  flowing,  asked  her  if  it  was  her  time  of  impurity, 
to  which  she  answered,  "Yes,  this  is  the  continuation  of  it." 
"You  will  probably  have  a  child  then/'  said  Liloa,  and  she  an- 
swered that  it  was  probable.  Liloa  then  asked  her  whose  she 
was  and  what  was  her  name.  "I  am  Akahi-a-kuleana,"  said  she, 
"and  Kuleanakapiko  is  the  name  of  my  father/'  "You  are  un- 
doubtedly a  relation  of  mine,"  said  Liloa.  "Quite  likely,"  said 
she. 

14.  Then   Liloa  instructed  her  regarding  the  child,   saying, 
"When  our  child  is  born,  if  it  is  a  girl  do  you  name  it  from  your 
side  of  the  family;  but  if  it  is  a  boy  give  to  him  the  name  Umi." 

15.  "By  what  token  shall  I  be  able  to  prove  that  the  child  is 
yours,  the  king's?" 

16.  Then  Liloa  gave  into  her  hands  his  malo,  his  niho-palaoa, 
and  his  club  (laau  palau),  saying,  "These  are  the  proofs  of  our 
child,  and  when  he  has  grown  up  give  these  things  to  him."2 
To  this  arrangement  Akahiakuleana  gladly  assented,  and  handed 
the  things  over  to  her  maid,  to  be  taken  care  of  for  the  child. 

17.  Liloa  then  made  for  himself  a  substitute  for  a  malo  by 
knotting  together  some  h'-leaves,  with  which  he  girded  himself. 

1 8.  On  returning  to  the  house  the  people  saw  that  he  had 
a  covering  of  ti-leaf,  which  was  not  his  proper  malo  and  they  re- 
marked 10  each  other,  "What  a  sight !  Liloa  is  out  of  his  head. 

That  isn't  his  usual  style ;  it's  nothing  but  a  ti-leaf  makeshift  for 

a  malo." 

19.  Liloa  remained  at  this  place  until  the  period  of  refresh- 
ment  (hoomahanahana)  was  over    and     then   lie     went  back  to 
Waipio,  his  permanent  residence. 

20.  A  short  time  after  this  Akahi-a-kuleana  found  herself  to 


339 

be  with  child,  the  child  Umi.     Her  husband,-  not  knowing  that 
Liloa  was  the  true  father  of  the  child,  supposed  it  to  be  his  own, 

21.  When  the  boy  was  born  his  mother  gave  him  the  name 
Umi  as  she  had  been  bidden  to  do  by  Liloa  at  the  time  of  his 
conception. 

22.  And  they  fed  and  took  care  of  the  boy  until  he  was  grown 
of  good  size.     The  story  is  told  that  on  one  occasion,  when  his 
foster-father,  the  husband  of  Akahi-a-kuleana,   returned  to  the 
house,  after  having  been  at  work  on  his  farm,  and  found  that  Umi 
had  eaten  up  all  the  food  that  had  been  prepared,  he  gave  the 
lad  a  beating. 

23.  Umi  was  regularly  beaten  this  way   every  time  it  was 
found  that  he  had  consumed  the  last  of  the  fish  and  poi,  or  any 
other  kind  of  food.    This  was  the  way  Umi's  foster  father  treated 
him  at  all  times,  because  he  in  good  faith  took  the  boy  to  be  his 
own  son. 

But  Umi  and  Akahi-a-kuleana  were  greatly  disturbed  at  the 
treatment  he  received. 

24.  Then  Umi  privily  asked  his  mother  "Have  I  no  other 
father  but  this  one?     Is  he  my  only  makua?"3 

25.  "You  have  a  father  at  Waipio,"  answered  his  mother,  "his 
name  is  Liloa."     "Perhaps  I  had  better  go  to  him,"  said  Umi. 
"Yes,  I  think  you  had  better  go,"  said  his  mother. 

26.  After  that,  on  a  certain  occasion  when  Umi  had  consumed 
the  food  and  his  foster  father  (rnakua  kolea)4  had  given  him  a 
drubbing,  Akahi-a-kuleana  expostulated  and  said,  "My  husband, 
it  is  not  your  own  son  that  you  are  all  the  time  beating  after  this 
fashion." 

27.  Then  her  husband  flamed  into  passion  and  sarcastically 
said,  "Who,  pray,  is  the  father  of  this  child  of  yours?  is  it  King 
Liloa?"    "Yes,"  said  she,  "Liloa  is  the  father  of  my  child." 

28.  "Where  is  the  proof  of  the  fact  that  this  son  to  whom  you, 
my  wife,  have  given  birth,  belongs  to  Liloa?"  demanded  he. 

29.  Then   Akahi-a-kuleana   called   to   her   maid-servant    and 
ordered  her  to  bring  the  things  which  Liloa  had  left  for  Umi. 


340 

30.  "You  see  now,"  said  she,  "who  is  the  real  father  of  the 
boy/'  and  the  man  was  satisfied  that  he  could  not  claim  the  pater- 
nity of  the  child. 

31.  Sometime   after   this   explanation   Akahi-a-kuleana   care- 
fully instructed  Umi  as  to  his  going  to  Waipio  to  Liloa. 

32.  She  girded  him  with  Liloa's  malo,  hung  about  the  boy's 
neck  the  lei-palaoa,  and  put  into  his  hands  the  club,  after  which 
she  carefully  instructed  Umi  how  he  was  to  act. 

33.  "Go  down  into  Waipio  valley,"  said  she,  "  and  when  you 
have  reached  the  foot  of  the  pali  swim  to  the  other  side  of  the 
stream.     You  will  see  a  house  facing  you ;  that  is  the  residence 
of  Liloa. 

34.  "Don't  enter  through  the  gate,  but  climb5  over  the  fence ; 
nor  must  you  enter  the  house  in  the  usual  way,  but  through  the 
king's  private5  door.    If  you  see  an  old  man,  and  some  one  wav- 
ing a  kahili  over  him,  that  is  your  father,  Liloa ;  go  up  to  him 
and  sit  down  in  his  lap.     When  he  asks  who  you  are,  tell  him 
your  name  is  Umi."     Umi  assented  to  all  his  mother's  instruc- 
tions. 

35.  Akahi-a-kuleana  ordered  her    brother,    Omao-kamau,  to 
accompany  Umi  and  to  wait  upon  him.  ^   Omao-kamau  readily 
agreed  to  this  and  followed  him  as  a  servant. 

36.  She  also  directed  that  Omao-kamau  should  take  charge 
of  the  club   which   had  been   Liloa's,   saying,   "Keep   this   stick 
which  was  Liloa's." 

37.  When   all   the  arrangements  had   been   made,   Umi  and 
Omao-kamau  started  off  on  their  journey  by  themselves. 

38.  On   reaching  Ke-aha-kea  they  came   across  a  little  boy 
named  Pii-mai-waa,  who  asked  them  whither  they  were  going. 
"To  Waipio,"  they  replied. 

39.  "I  will  adopt  you  as  my  boy,  and  you  may  g9  along  with 
us  to  Waipio,"  said  Umi.     "Agreed,"  said  the  lad,  and  they  pro- 
ceeded in  company. 

40.  On  reaching  Waipio  they  descended  into  tha  valley  by 
way  of  Koaekea,  and  coming  to  the  foot  of  the  pali  they  all  swam 
across  the  Wailoa  stream. 


41.  Gaining  the  other  side  they  saw  before  them  the  residence 
of  Liloa  at  a  place  called  Han-no  ka-ma'a  a-hala,  with  the  entrance 
to  the  house  facing  them. 

42.  On  nearing  the  house  Umi  said  to  the  others,  "You  two 
tarry  here  and  wait  for  me.     I  will  go  in  to  Liloa.     If  in  my 
going  to  him  I  am  killed,  you  must  return  by  the  way  we  came ; 
but  if  I  come  back  alive  to  you  we  shall  all  live.''     With  these 
words  Umi  left  them. 

43.  In  his  going  Umi  climbed  over  the  fence  that  surrounded 
the  residence  of  Liloa  and  entered  the  house,  by  Liloa's  private 
door,  as  his  mother  had  bade  him  do  when  he  left  her. 

44.  When  Liloa's  officers  (that  stood  guard  about  him)  saw 
that  the  lad  had  forfeited  his  life  (laa]  because  he  had  climbed 
over  the  fence,  which  was  a  sacred  and  tabu  thing,  they  gave 
chase  after  him  to  kill  him.    Then  Umi  ran  up  to  Liloa  and  made 
as  if  he  would  sit  down  in  his  lap;  but  Liloa  spread  his  thighs 
apart  so  that  Umi  sat  down  upon  the  ground. 

45.  As  he  did  so  Liloa  saw  the  mho-palao  on  Umi's  neck, 
and  his  own  malo  about  Umr's  loins,  and  he  asked,  "What  is 
your  name?    Are  you  Umi?"     "Yes,"  answered  he,  "I  am  Umi. 
your  son." 

46.  Then  Liloa  took  Umi  upon  his  lap  and  embraced  and 
kissed  him  and  inquired  of  him,  "Where  is  Akahi-a-kuleana  ?" 

47.  "She  it  was,"  answered  Umi,  "who  directed  me  to  come 
to  you."     Then  Liloa  showed  to  the  people  the  things  of  his 
which  Umi  had,  saying,  "This  is  my  malo  and  my  palaoa — but 
where  is  my  club?"    "It  is  outside,  in  the  hands  of  my  compan- 
ion," answered  the  boy. 

48.  Then  Liloa  sent  for  Omaokamau  and  Pi'i-mai-wa'a. 

49.  And  he  said  to  all  his  people,  "When  we  went  to  conse- 
crate the  heiau  you  called  me  a  crazy  one,  because  I  wore  a  malo 
of  fi-leaf. 

50.  "But  here  is  that  malo  of  mine,  and  that  niho-palaoa,  also 
that  club.     I  left  them  for  this  one.    He  is  my  son,  Umi." 

51.  Then  all  the  people  saw  that  Umi  was  the  son  of  Liloa. 
The  king  then  ordered  to  bring  his  idols  that  the  ceremony  of 
oki-piko  might  be  performed  on  Umi,  and  it  was  done. 


342 

52.  When  Hakau,  Liloa's  first  son,  heard  the  sound  of  the 
drum,  he  asked  what  it  meant,  and  the  people  answered,  "It  is 
the  drum  at  the  oki-piko  of  Liloa's  new-found  son,  Umi." 

53.  On  hearing  that  Liloa  had  a  new  son,  Hakau  was  full  of 
wrath,  and  he  came  to  Liloa  with  the  question,  "Is  this  your  son  ?" 
To  this  Liloa  ayed  assent  and  at  the  same  time  tried  to  placate 
Hakau,  saying,  "You  will  be  king,  and  he  will  be  your  man.    You 
will  have  authority  over  him."    With  words  like  these  Liloa  tried 
to  soften  Hakau's  anger  towards  Umi.     Hakau  was  outwardly 
appeased,  but  there  was  a  hypocritical  reservation  within. 

54.  While  Umi  lived  in  the   court  of  Liloa  he  gave  the  strict- 
est obedience  to  his  father's  commands,  and  Liloa  on  his  part  took 
the  greatest  care  of  his  son,  Umi.    This  was  noticed  by  Hakau. 

55.  And  the  very  fact  intensified  the  hatred  of  Hakau  to  Umi, 
so  that  he  always  treated  him  with  rudeness,  and  thus  it  was  so 
long  as  Liloa  lived.     Hakau's  anger  and  constant  hectoring  of 
Umi  continued  through  Liloa's  life,  and  caused  the  king  much 
pain  and  sadness. 

56.  When  Liloa  drew  near  to  death  he  announced  it  as  his  will 
that  Hakau  should  inherit  all  the  land,  but  that  the  idols  and  the 
house  of  the  gods  should  be  given  to  Umi,  to  be  under  his  care. 


57.  After  the  death  of  Liloa,  Umi  submitted  dutifully  himself 
to  Hakau.     Hakau,  however,  hated  Umi  cordially  and  treated 
him  with  great  contempt  and  spitefulness   (hookae.) 

58.  Once  when  Umi  rode  upon  Hakau's  surf-board,  Hakau 
said  to  him,  "Don't  you  use  my  surf-board.     Your  mother  was 
a  common,    plebeian    woman  of  Hamakua.     My  board  is  tabu. 
I  am  an  alii" 

59.  When  Umi  chanced  on  one  occasion  to  put  on  a  malo 
belonging  to  Hakau,  Hakau  insulted  and  upbraided  him,  saying, 
"Don't  you  wear  my  malo.     I  am  an  alii.     Your  mother  was  a 
low-class  woman  of  Hamakua." 

60.  Thus  it  was  that  Hakau  insulted  and  actually  offered  vio- 
lence to  Umi  so  that  finally  he  made  up  his  mind  to  leave  the 
court  of  Hakau  secretly,  his  two  companions,  Omaokamau.  and 
Pi'imaiwa'a,  who  came  with  him  from  Hamakua,  keeping  him 
company  in  his  flight. 


343 

61.  The  road  they  followed  in  their  departure  was  the  same 
as  that  they  took  ir.  their  coming. 

62.  After  climbing  Koae-kea  and  reaching  Kukui-haele  they 
found  a  boy  named  Koi,  and  Umi  having  adopted  him  as  his  own,, 
son,  he  travelled  along  with  them. 

63.  On  reaching  Kealakaha,  which  was  Umi's  birth-place,  they 
did  not  put  up  with  his  mother.     Their  inclination  was  rather  to 
wander  still  farther. 

64.  For  that  reason  they  travelled  on  in  a  northerly  direction, 
and  reaching  the  western  bounds  of  Hilo,  they  entered  a  land 
called  Wai-puna-lei. 

65.  It  being  now  near  the  close  of  day  they  selected  a  place 
to  camp  down  and  spend  the  night;  but  at  day-break  they  re- 
sumed their  journey,  for  Umi  had  conceived  the  idea  of  living 
a  vagabond  life  in  some  unknown  and  out-of-the-way  place,  be- 
cause he  was  ashamed  at  having  been  so  insulted  by  Hakau. 

66.  When  it  came  bed-time  the  young  women  of  the  place 
saw   that  they  were  clean  and   wholesome-looking  youths,   and 
they  chose  them  for  husbands,  and  they  spent  the  night  with 
them,  (a  hoao  ae  lakou.} 

67.  There  was  a  young  woman  to  each  of  them,  but  Umi  was 
such  a  handsome  fellow  that  he  had  two. 

68.  While  they  stayed  at  this  place  they   (the  young  men) 
agreed  among  themselves,  after  consulting  together,  that  Umi's 
name  should  be  kept  secret;  and  on  talking  it  over  with  each 
other  again,  they   still   further  agreed  that  Umi  should  do  no 
work.      Umi  accordingly  performed  no  labor. 

69.  After  they  had  been  there  awhile  Pi'i-mai-wa'a.  Koi  and 
Omao-kamau  went  out  to  work  in  the  farms  of  their  fathers-in- 
law  ;  but  Umi  did  not  go.6 

70.  When  the  young  men  came  home  at  night  from  their  farm- 
ing, their,  fathers-in-law  were  delighted  with  their  vigor  as  farm- 
ers. 

71.  But   Umi's   father-in-law  was   greatly   disappointed   that 
Umi  did  not  work  to  help  support  his  wife. 

72.  On  one  occasion  they  went  down  to  the  ocean  at  Lau-pa- 
hoe-hoe,  and  engaged  in  surf -bathing  (kaha-nalu),  in  which  Umi 
was  of  superior  skill ;  and  Umi  raced  with  one  Paiea. 


344 

73-  And  as  they  were  coursing,  Paiea  rudely  crowded  over 
onto  Umi,  so  that  his  board  came  violently  in  collision  with  Umi's 
shoulder  and  hurt  him  severely.  This  was  the  fault,  on  account 
of  which  Umi  afterwards  put  Paiea  to  death,  he  having  then  suc- 
ceeded to  the  government  of  the  island. 

74.  When  it  came  to  the  season  for  aku,  Pi'i-mai-wa'a,  Omao- 
kamau  and  Koi  went  a-trolling  for  aku  along  with  the  men  of 
the  place. 

75.  Their  fathers-in-law  were  delighted,  when  they  got  the 
fish,  but  the  fathers-in-law  of  Umi  were  very  much  put  out  be- 
cause he  did  not  go  for  aku  with  the  fishermen  of  the  region. 

76.  Umi's  fathers-in-law  said  to  Umi's  wives,  "If  this  fat  hus- 
band of  yours  were  only  a  fisherman  now,  we  would  have  some 
aku  to  eat,  but  as  it  is,  you  are  wasting  yourselves  on  this  man." 

77.  On  one  occasion  when  the  fishermen  saw  that  Umi  was 
a  strong  fellow  they  invited  him  to  go  afof-fishing  with  them,  and 
he  consented.    They  did  not  know  that  he  was  an  alii,  though  the 
disappearance  of  Umi  had  become  notorious :  nor  did  they  know 
that  his  name  was  Umi. 

78.  While  they  were  fishing,  Umi  noticed  that  when  a  fisher- 
man took  in  a  fish  he  passed  it  between  his  legs  (poho-lalo)   in 
putting  it  into  the  canoe,  and  when  it  came  to  the  division  of  the 
fish,  he  would  not  use  as   food   for  himself  such  as  had   been 
treated  in  this  way.8 

79.  But  he  exchanged  the  fish  thus  obtained  for  those  of  an- 
other fisherman,  whose  fish  had  been  passed  over  the  fisherman's 
shoulder,  saying  to  him,  "Give  me  your  small  fish,  and  take  in 
-exchange  these  large  fish  as  yours;"  to  which  the  other  readily 
agreed. 

80.  Umi   would  not  eat  of  these  fish,  but  took  them  as  an 
offering  to  his  god  Kaili,  which  he  kept  in  a  secret  place  near 
the  residence  of  Ho-kuli. 

81.  When  Kalei-o-ku,  the  prophet,  noticed  that  as  often  as 
Umi  went  a-fishing,  which  was  very  frequently,  a  rainbow0  ap- 
peared over  the  patch  of  calm  water  in  the  ocean  that  surrounded 
rhim   (malau),  and  he  said  to  himself,  "Perhaps  this  is  Umi," — 
for  he  had  heard  of  Umi's  disappearance. 


345 

82.  Accordingly  Kalei-o-ku  came  clown  to  where  Umi  was 
living,  bringing  with  him  a  pig,  as  an  offering.     And  when  he 
arrived  at  Umi's  place  of  residence  he   found  him  living  in  a 
lordly  fashion,  and  he  said  to  himself,  <;This  man  is  an  alii." 

83.  He  immediately  offered  the  pig,  at  the  same  time  repeat- 
ing this  prayer,  "Here  is  a  pig,  o  God,  a  pig  for  the  purpose  of 
detecting  an  alii."    Then  Kalei-o-ku  released  the  pig,  and  it  went 
and  stood  before10  Umi ;  after  which  it  came  back  to  Kalei-o-ku. 

84.  Kalei-o-ku  then  put  to  him  the  question.  "Are  you  Umi?" 
"I  am  he,"  said  Umi.    "Let  us  go  then  to  my  place,"  said  Kale- 
ioku,  and  Umi  consented  and  went  with  him.     Thereupon  his 
fathers-in-law  and  all  the  people  of  the  neighborhood  said,  "So 
then  this  man  is  an  alii,  and  his  name  is  Umi,  the  son  of  Liloa. 
He  is  that  one  of  whom  we  heard  some  time  ago  that  he  was 
lost." 

85.  Then  Umi  and  his  wives,  and  Pi'i-mai-wa'a.  Omao-ka- 
mau,  and  Koi,  and  their  wives  accompanied  Ka-lei-o-ku  to  his 

residence. 

THE  END. 

NOTES  TO   CHAPTER  LXVII. 

(1)  Sect.   g.     Hoo-mahana-hana,   lit'erally    to   warm,   to   cause  to  be 
warm.     In  this  connection  it  probably  refers  to  that  relaxation  from  the 
rigors  of  temple-worship  spoken  of  in  connection  with  the  lua-kini.     See 
note  2,  Sect.  5,  Chap.  XXXVII.     It  is  probable  that  Liloa  had  been  en- 
gaged in  the  pious  work  of  consecrating  some  newly  built  temple. 

(2)  Sect.   16.     From  the  point   of  view  of  the  time,  the  conduct  of 
Liloa  in  this  whole  affair  was  not  only  non-reprehensible,  but  was  at  the 
same  time  marked  with  a  fine  sense  of  honor.    The  giving  of  the  pledges 
into  the  hands  of  Akahj-a-kuleana,  so  far  as  they  go,  give  color  to  this 
view. 

'  (3)  Sect.  24.  The  term  makua  was  applied  to  an  uncle  as  well  as  to 
one's  own  father.  It  was  a  common  thing  for  children  to  roam  from  one 
makua  to  another  for  the  most  trivial  reasons.  This  was  a  vice,  a  weak 
point  in  the  Polynesian  social  system. 

(4)  Sect.    26.     Makua-kolea.     A  very   significant1   phrase,    literally   a 
plover-father.     Apropos  of  the  uncertainty  of  the  parentage  on  the  male 
side  the  Hawaiians  have  the  saying,  "Maopopo,  ka  makuahine,  maopopo 
olc  ka  makuakane,"  one  can  be  sure  of  the  mother,  but  not  of  the  father. 

(5)  Sect.  34.     This  daring  act  was  intended  as  a  rightful  assertion  of 
high  alii  rank.     In  Maori  story,  says  S.  Percy  Smith,  when  a  child  goes 


346 

to  visit'  a  heretofore  unseen  parent  he  does  not  enter  by  the  main  gate- 
way, but  over  the  fence  of  the  pa. 

(6)  Sect.  66.     A  ho-ao  ae  lakou.     The  study  of  the  word  ho-ao  sheds 
a  flood  of  light  upon  the  manners  and  customs  of  the  ancient  Hawaiian^. 
To  remain  with  a  woman  until  morning,  broad  daylight,  was  equivalent 
to  declaring  her  one's  wife.     Apropos  of  this  subject  see  note  7,    Chap. 
XLI,  on   the  game  ume.     In   the   Wakea  sun-myth   Wakea's   relation  to 
Hoohoku-ka-lani  was  regarded  as  one  of  marriage  onl;£  when  he  had  re- 
mained with  her  until  day-light.      (See  Chap.  XLIII,   Notes.) 

(7)  Sect.  69.     "But  Umi  did  not  go."     Polynesians  were  not  behind 
some  other  races  in  that  sort  of  devotion  to  aristocracy  which  thought  it 
belittling  to  noble  blood  to  soil  the  hands  with  labor.     Umi  did  not,  how- 
ever, consistently  live  up  to  this  notion.     Kamehameha  also  broke  away 
from  tnis  tradition,    and    set  an   example   to  husbandmen   by   farming   it 
with  his  own  hands. 

(8)  Sect.  78.     It  was  a  race-trait!  of  the  Polynesians — and  still  is — to 
have  unaccountable  squeamish  notions  as  to  food,  not  merely  superstitious 
ceremonialisms,  but  personal,  finicky  disgust's.     In  this   case,  however,  it 
would  seem  as  if  it  was  something  more  than  a  personal  whimsy,  perhaps 
a  delicate  scruple  as  to  the  respect  due  his  god,  Kaili. 

(9)  Sect.  81.     The  rain-bow  was  looked  upon  as  one  of  the  signs  of 
royalty;  so  also  was  a  thunder-storm,  a  heavy  surf,  or  any  unusual  mete- 
orological disturbance.     In  this  attempt  to  weave  into  the  story  of  Umi, 
a  purely  historical  character,  these  omens  and  portents,  we  can,  if  I  mis- 
take not,  detect  a  myth-making  effort  in  its  early  stage,     'i  ae  attempt'  in 
this  case  is  so  well  within  the  historic  period,  so  close  to  modern  times, 
as  t'o  spoil  the  effect  by  raising  the  suspicion  of  self-consciousness. 

(10)  Sect.  83.     The  pig  had  the  reputation  of  being  a  capital  detective 
of  royalty.     During  the  reign  of  Ka-la-kaua  the  "Board  of  Genealogy," 
of  historic  fame,   employed  the  detective  power  of  this  animai  to  search 
out  and  reveal  the  hiding  place,  and  establish  the  identity,  of  the  long  lost 
bones  of  the  great  Kamehameha.     The  effort  was  claimed  to  have  been 
successful. 


OONTEZNTS 


CHAPTER.  PAGE. 

I.     General   Remarks  on  Hawaiian  History 19 

II.     The  Formation  of  the  Land 21 

III.  The  Origin  of  the  Primitive  Inhabitants  of  Hawaii-nei.  .  23 

IV.  Of  the  Generations  Descended  from  Wakea 24 

V.  Names  Given  to  Directions,  or  the  Points  of  the  Compass  28 

VI.     Terms    Used  to  Designate  Space  Above  and  Below 32 

VII.     The  Natural  Features  of  the  Land 36 

VIII.     Concerning  the  Rocks 40 

IX.     The  Plants  and  the  Trees 41 

X.     The  Divisions  of  the  Ocean 48 

XI.     Eating  Under  the  Tabu-System 50 

XII.     The  Divisions  of  the  Year 53 

XIII.  The  Domestic  and  the  Wild  Animals 61 

XIV.  Articles  of  Food  and  of  Drink  in  Hawaii 67 

XV.     The  Fishes  70 

XVI.  The  Tapas,  Malos,  Pa-us  and  Mats  of  the  Hawaiians ....  73 

XVII.     The  Stone-Ax  and  the  New  Ax 76 

XVIII.     The  Aliis  and  the  Common  People 78 

XIX.     Life  in  the  Out-Districts  and  at  the  "King's  Residence 91 

XX.     Concerning  Kauwa    96 

XXI.     Wrong  Conduct  and  Right  Conduct 101 

XXII.  The  Valuables  and  Possessions  of  the  Ancient  Hawaiians  106 

XXIII*   The  Worship  of  Idols 112 

XXIV.     Religious  Observances  Relating  to  Children 119 

XXV.     The  Circumcision  of  Children  127 

XXVI.     Religious  Worship  for  the  Healing  of  the  Sick 130 

XXVII.     Concerning  Dead  Bodies    131 

XXVIII.     The  Ceremony  of  Kuni 135 

XXIX.     Ceremonies  on  the  Death  of  a  King 141 

XXX.     The  Medical  Treatment  of  the  Sick 144 

XXXI.     Necromancy    (Kilo-kilo)    150 

XXXII.     Obsession  ( Akua  Noho)    155 

XXXIII.  The  House— Its  Furniture  and  Its  Consecration 

XXXIV.  The  Hawaiian  Canoe  168 

XXXV.  Religious  Ceremonies  Performed  by  the  Aliis  for  Offspring  179 

XXXVI.     The  Makahiki-Festival 186 

XXXVII.  The  Luakini 210 

XXXVIII.  The  Civil  Polity  (Kalai-moku)    248 

XXXIX.     Agriculture    269 

XL.     Fishing 274 

XLI.     Sports  and  Games— Ume  281 

XLII.        "          "          "     — Kilu   . 284 

XLIII.        "          "          "     — Puhenehene   287 

XLIV         "          "          "     — Kukini    (Running    Foot-Races) 288 

XLV.        "          "          "     — Maika  289 


348 


CHAPTER. 


PAGE. 


XLVI.     Sports  and  Games— Pahee 291 

XLVII.  "     — Heihei-Waa     (Canoe-Racing) 292 

XLVIII.  —  Hee-Nalu  (Surf-Riding)   293 

XLIX.  —  Hee-Holua     (Holua-Sledding) 294 

L.  — Noa    295 

LI.  — Pu-kaula    (Juggling)    297 

LII.  —  Kea-Pua,  or  Pa-Pua  301 

LIII.  — Haka-Moa    (Cock    Fighting) 302 

LIV.  —The    Hula 303 

LV.  — Mokomoko    (Boxing) 304 

LVI.  — Hakoko    (Wrestling)    305 

LVII.     Su  idry   Minor   Sports — Panapana     Honuhonu,     Pahipahi, 
1    — Hookakaa,    Lele-koali,    Lele-kawa, 

— .Kau-pua,  Pana-iole 305 

"    — Kui-alua,  •  Konane,     Hei,     Kimo, 

"    — Hoolele-lupe  306 

LVIII.    The  Flood   307 

LIX.     Traditions  of  the  Ancient  Kings,  and  Genealogy 311 

— Kahiko,  Lihau-ula,  Wakea,  Kane-ia-kumu- 

'''   — honua    311 

"   — Wakea,   Papa,  and   Hoo-hoku-ka-lani 312 

LX.     Haloa,  the  Son  of  Wakea 320 

LXI.     Waia,  the  Son  of  Haloa 320 

LXII.     Kapawa,  Hele-i-pawa,  Ai-kanaka,  Puna  and  Hema 322 

Kahai    323 

Wahie-loa,  Laka,  Lua-nuu,  Pohu-kaina,  Hua,  Pan,  Hua- 

nui-i-ka-lai-lai,   Pau-makua,   Haho    323 

Palena,  Hana-laa-nui,   Hana-laa-iki,   Puna-imua,  Lana-ka- 
wai,   Laau,   Pili,   Koa,   Ole,   Kuko-hou,   Ka-niuhi,   Kani- 

pahu    324 

LXIII.     Kalapana  327 

LXIV.     Ka-lau-nui-ohua 328 

LXV.     Kau-hola-nui-mah'u *. 332 

LXVI.     Liloa    334 

LXVII.    Umi    336 

Table  of  Contents   347 

Index   349 

Title   Page    I 

Dedication    3 

Biographical  Sketch  of  David  Malo   5 

Preface  by  David  Malo  15 

Introduction  by  W.  D.  Alexander 17 

LIST  OF  ILLUSTRATIONS. 

PAGE 

1.  Frontispiece,  Portrait  of  the  Author. 

2.  Interior  View  of  Cable  of  Hawaiian  House 166 

.3.     Tenon  and  mortise  joining  rafters,  o'a,  of  roof  to  the  uprights,  pou, 

of  the  side  of  the  house,  also  ridgepole,  in  section 167 

4.  Mann,  figure-head  of  Canoe,  ordinary  style 178 

5.  Lele-iwi,  figure-head  sometimes  used  for  display 178 

6.  The  Makahiki  Idol  or  Akua  loa 201 

7.  Marks  on  the  face  indicating  a  Kauwa  rank 101 


NDEIX 


A 

PAGES' 

Adoption  of  children   82 

Agriculture    269-273 

Aha,  a  sacred  cord   232 

Aha,  a  prayer 211,  218,  224,  226,  238 

Ahu-pua'a,  Hi.  nio'o,  etc.  as  lesser  divisions  of  a  district' 37 

Ahu-ula.  as  regalia  and  insignia  106 

Ai-alo,  courtiers 85 

Ai-kane,  an  intimate  (of  the  king)   85,  257,  265 

Ai-noa.  an  office  in  the  old  times 53 

Aku,  a  fish,  tabu,  relating  to  it 25.   199,  251,  275 

Akua  loa.  Makahiki  god  189 

Akua  maoli,  a  real  god,  a  spirit 144 

Akua  noho   155.    156 

Akua  paani   190,  202 

Akua  poko   190,   203 

Alae,   mud-hen    63 

Ala-mihi,  or  ele-mihi,  a  crab 73 

Alii  and  common  people,  their  physical  characteristics   78,  89 

Alii,  king  or  chief,  his  duties  and  powers 79 

Alii,  kuauhau,  pedigree 80,  82 

Alii,  lalo-lalo,  a  brevet  title -. 82 

Alii,  kapus  belonging  to  chiefs 83,  84 

Aliis  employed  a  priest  in  their  worship,  the  people  did  not. 112 

Alalaua.  or  awe  owe  o,  an  omen  of  death 73 

Altar,  in  the  ceremony  of  child-weaning 120,  123 

Altar,  or  heiau,  of  the  fisherman,  termed  ku-ula 279 

Ancestors  worshipped  as  deities    113 

Animals  of  Hawaii,  domestic  and  wild 61-66 

Animals  imported  from  abroad 66 

Apana,  okana,  kalana,  etc.  as  divisions  of  land 37 

Apteryx.  the  uioho 62 

Army,   divisions  of 260 

Arrival  of  people  at  Hawaii  from  windward 27 

Arrow-  darting,  ke'a-pua   301 

Astrology  and  war   260 

Atheists,  aia' 113 

Athletic  contests  among  court  followers  . 93,  94,  257 


350 

PAGES 

Attendant's  of  a  chief  85,  86,  265 

Au-makua 31,  142,  157 

Awa 69 

Axes    77 

Axes,  consecration  of,  for  making  the  haku-ohia  idol 217 

Ax-makers  an  .esteemed  class   77 

Ax-quarries   78 

B 

Ban  of  uncleanness  131 

Battle  86,  259,  260 

Beggars  and  tramps,  terms  to  designate  them 86 

Beginning  of  traditions,  Kumu-lipo,   Paliku,  etc 20 

Beginning  of  new  year   199,  206 

Beliefs  of  the  ancient'  Hawaiians  about  right  and  wrong 104,  105 

Betrothal  of  young  chiefs 179,  184 

Betting  in  old  times  295 

Birds  of  the  firmament,  migratory  birds   65 

Birds  that  are  ocean-divers  64 

Birds  trapped  with  nets 62,  66 

Birds  whose  flesh  is  used  for  food 62,  64 

Birds  whose  plumage  was  used  in  decorating  the  Makahiki  idol 65 

Birds  whose  plumage  was  used  in  feather-work 63 

Birth  at  Ku,-kani-loko  a  thing  to  be  prized 322.  325 

Blow-holes  and  whirlpools  49 

Bones  and  relics  of  the  dead  often  preserved  by  friends 134 

Bonfires  of  Puca  lighted 195,  196,  203 

Bowls  and  ^dishes  for  household  purposes  161 

Boxing,    mokomoko    304 

Bringing  up  of  a  prince  or  princess  182 

Builders  of  a  temple  must  purify  themselves 214,  234 

Building  a  heiau  caused  famine  251,  262 

Building  of  a  new  temple 199,  206,  210 

Burial  in  lao  valley  an  honor 325 

Burial  rites  132,  142 

C 

Calabashes  of  gourd   161,   162 

Candles,  lamps  and  flambeaus  used  at  court 88,  90 

Cannibalism,  traces  of  it  in  cert'ain  rites 199,  229,  246 

Canoe-gods,  male  and  female,  invoked 169,  170 

Canoes  of  the  Hawaiians  in  the  earliest  times 26 

Canoe-lashings  26,  174 

Canoe,  hauling  of,  to  the  ocean 170 

Canoe,  fashioned  in  the  lialau 170,  171 


PAGES 

Canoe-racing 89,  292 

Canoe,  consecration  of 171,  172,  173 

Canoe,  preliminary  offerings  in  making  do 168 

Canoe,  covering  for,  pa-u 174,  178 

Canoe,  plan  and  measurements  for 169 

Canoe,rigging  improved  by  Kanuha  in  reign  of  Keawe 173 

Cathartic,    koali 70 

Caves,   holes  in  the   ground,    hollow  trees,    etc.,    as   houses 158 

Ceremony   and   prayer   at1  the   consecration  of  a   house   according   to 

Molokai   rite 165 

Ceremony  at  the  weaning  of  a  child 120 

Ceremonies  by  the  king  terminating  Makahiki  season 199 

Ceremony  of  cutting  the  navel-cord  181 

Ceremony,  before  felling  a  tree  for  a  canoe 168,  169 

Ceremony  of  breaking  the  coconut  dish  of  the  king 188,  200 

Ceremony  before  fishing  275 

Ceremony. of  bringing  down  a  koa  free  for  the  haku-ohia  idol.  ..  .218,  219 

Ceremony  connected  with  the  aku  and  opelu  tabu 199,  251 

Ceremony  of  circumcision  among  the  high  chiefs,  highly  elaborate.  .    128 

Ceremony  of  consecrating  a  canoe,  lolo-wa'a 171,   172,  173 

Ceremony  of  first  fruits  272,  273 

Ceremony  of  hanai  pu,  feeding  Lono 194 

Ceremony  for  healing  the  sick  130 

Ceremony  of  he'e  mahola 146,  148,  149 

Ceremony  of  hoo-mahanaliana 211,  230,  231 

Ceremony  of  hoomau  keiki,  procuring  offspring 180 

Ceremony  of  Ka-  'In,  in  the  Makahiki 196,  197,  204 

Ceremony  of  kai-olo-a ' ,  girding  the  akua  Makahiki 194 

Ceremony  of  ka-papa-ulua   226,  246 

Ceremony  of  kuni   135-138 

Ceremony  of  kuni  at  a  king's  death , 141 

Ceremony  of  trimming  the  thatch  over  the  door  kuwa 164,  165 

Ceremony  of  oki-piko,  cutting  navel  string  181 

Ceremony  of  oki-piko  for  the  haku-ohia  idol 227 

Ceremony  of  o-luau   195 

Ceremony  of  pu-limu  in  the  cure  of  the  sick 145 

Ceremony  of  purification  for  those  defiled  by  a  corpse 132,  133,  134 

Ceremony  of  purification  for  fishermen 2£5,  276 

Chief's  aoparel  tabu   '   83 

Chiefs,   exclusiveness  of 81 

Chief  with  a  pedigree,  alii  papa  82 

Chief  with  an  ancestry,  alii  kuauhau 82 

Chiefs,   character  of  in  ancient  times , 85 

Chiefs  destined  to  fill  official  positions  81 

Children   of  aliis   often   given   away    . ; 82 

Children  of  kau-wa' 99 


352 

PAGES 

Circuit  of  the  island  by  the  akua  loa,  in  Makahiki 191 

Circuit  of  the  island  by  the  king 231,  251,  257 

Circumcision,  a  religious  rite   128,  129 

Cock-fighting,  hoo-haka-moa  302 

Civil  polity  248-269 

Class  called  kau-wa,   slaves 97-101 

Clothing  made  from  tapa   73,  74 

Clouds  as  weather  signs  and  their  designations   33 

Colors  used  in  staining  tapa  74,  75,  76 

Combats  between  patries  of  men  for  exercise 93,  96,  257 

Commoners,  makaainana,  and  hu,  their  condition 87 

Conquests  made  by  Ka-lau-nui-ohua 332.  333 

Contrast  between  manners  of  the  count'ry  people  and  the  court  folks.  .91-94 

Corpse-eating  crab,  ala-mihi  ai-kupapa'u 73 

Cordage,  rope,  etc 108 

Corpses,  their  presence  produced  ceremonial  defilement 131 

Country  life,  comforts  of,  pastimes 91,  92 

Country  people,  contrasted  with  those  about  court 85,  91,  92 

Cowry,  the  leho,  deemed  an  article  of  wealth no 

Cultivation  of  the   kula  lands 270,  271 

Cultivation  of  taro   270 

Customs  of  the  Hawaiians,  their  resemblance  to  those  of  the  Israelites     27 

Cutting  of  a  woman's  hair  after  the  birth  of  the  first  child 183,  186". 

Cutting  the  navel-cord  of  a  child 181 

Cutting  the  navel-cord  of  the  haku-ohi'a  idol 227 

Cutting  the  thatch  over  the  door 164.   165 

D 

Days  called  na  Mahoe,  said  to  be  added  to  certain  months  of  the  year     59 

Days  (/>o)  of  the  month,  the  names  for  them  significant 55 

Death  for  infringing  ahiefish  tabus 83. 

Death  penalty  for  various  offences 250 

Death  of  a  King,  ceremonies  observed 141,  142 

Death,  the  probable  penalty  for  a  chief  found  to  have  kainva'  blood.  ..    100 

Deep  sea  fishing  grounds  and  fishing  banks 278 

Defilement  attached  to  persons  who  came  near  a  corpse.  . . 131 

Deities  presiding  over  different  occupations 113. 

Deities  worshipped  by  farmers 272,  273 

Deities  worshipped  by  women  for  a  special  purposes 113. 

Deluge,  story  of  307-310 

Descendants  of  Makanoni  and  K ,  the  first  real  kau-wa 98 

Destiny  of  the  guilty  soul  after  death 153,  154 

Deification  of  a  king  after  death 142,   143 

Directions  named  from  prevailing  winds   29, 


353 

PAGES 

Direction  or  position  downwards,  lalo,  terminology 35 

Directions,  and  points  of  the  compass 29,  31 

Diseases  caused  by  akua  noho,  obsident  deity 156 

Dishes,  //>// no,    161 

Distribution  of  goods  obtained  by  taxation 188,  189 

Distribution  of  kula  and  wet  lands  on  the  islands 271 

Distribution  of  lands  by  the  king 255 

Distribution  of  trees  and  plants  on  the  belts  of  land 37.  38 

District's  and  their  lesser  divisions 37 

District  in  which  a  king  died  polluted  for  a  time 141 

Diversity  in  idol  worship,  multiplicity  of  gods  112: 

Division  of  labor  between  man  and  wife 53 

Divination,  Kilo  Kilo 152,  260= 

Divisions   of  the  ocean 48 

Divisions  of  the  island    37 

Divisions  of  time,  of  the  year 53-54 

Dogs  and  pigs  in  Hawaii  before  the  arrival  of  white  men 66 

Dome  of  heaven  it's  supports,  kukulu 28 

Door  and  doorway  of  a  house   160 

Doorstep,  the  god  of 114-  1 17 

Drum,  kackcckc,  of  Laka. 26,  28 

Duennas    184 

Dye-stuffs  from  plants   43>  44 

E 

Eating  tabu  applied  to  children   up 

Eating  time  of  tabu  chief  sacred  83 

Eating  under  the  tabu  system 50,  51,  53 

Edible    sea-shells     73 

Edicts  of  the  king  controlled  by  whim 84 

Education  of  the  young  chiefs    79^  80 

Embalming    132 

End  posts  of  a  house,  pouhana,  tabu 163, 

Exclusiveness  of  the  chiefs    81 

F 

Family  Iteiaii.  or  shrine,  probbaly  part  of  the  mua 51,  164 

Famine-food    68 

Famine  likely  to  follow  the  building  of  a  heiau 251.  262 

Fans  of  the  Hawaiians 162 

Fate  of  an  alii  ai-moku  killed  in  battle 231 

Fear  and  apprehension  in  which  the  common  people  lived 87 

Feathers,  objects  of  the  greatest  value 106,   107 

Feeding  the  Makahiki  god  194 


354 

PAGES 

Fertilizers  used  in  agriculture  270 

Fibre-plants  for  cord-making   43 

Firmament  ka  pa' a  iluna,  and  earth  ka  pa' a  Halo 29 

First  born  children  of  chiefs  held  the  highest  rank 179 

First  day  (or  night,  po)  of  the  month,  Hilo 55 

First  man,  Kahiko  23,  312 

Fishes 70-72 

Fishing    274-281 

Fish  Baskets 277,  281 

Fishing  hooks,  a  list  of  their  names 109,  277 

Fishing  nets    277,  279,  280 

Fishing  tackle,  lines,  nets,  hooks,  etc.  articles  of  value 108 

Fishermen,  their  gods  113,  274 

Fishermen,  their  altars 279 

Flood,  story  of  307-310 

Flying  things  that  are  not  used  as  food -. .     65 

Food  and  drink  in  Hawaii    67-69 

Food  of  child  after  weaning  119 

Food  of  new-born  child 119 

Foods  used  in  famine 68 

Foods  denied  to  women  under  the  kapu  system 52 

Foods  forbidden  to  the  sick 145,  148 

Foot  races 288,   289 

Formation  of  the  land  according  to  the  genealogies  (mo'o-kuauhau)  . .     21 

G 

Game  of  /zo/wa-sledding   294 

Game  of  inaika  289-291 

Game  of  no' a 195,  203,  295,  296 

•Game  of  pahe'e  291,  292 

Games  at  Makahiki  time 194,  195 

Garret  or  loft  of  a  house,  aleo 164,  165 

•Genealogies  from  Kumu-lipo,  Pali-ku  and  Lolo 20 

•Genealogies  treat  of  land-formation  21 

Genealogies  preservation  of    80,  254 

Genealogy  from  Wakea  to  Liloa 312,  337 

Genealogy  of  Akahi-a-kuleana,  mother  of  Umi 336 

Genealogy  of  Wakea  and  Papa  23,  51 

Generations  descended  from  Wakea   24,  312 

Geographical  names  given  in  nicies,  in  legends,  in  prayers 24 

Gifts  to  obtain  j  ustice   84 

Goddess  of  lactation,  Kea,  or  Nua-kea 123 

Gods  of  various  professions   113 

Gods  of  medicine  145,  147 

God  of  the  doorstep  114 


355 

PAGES 

Gods,  real,  spiritual,  akiia  maoli,  and  gods  with  a  body,  akua  kino. .. .   143 

Gods  were  unseen,  only  their  images  visible 115,  117 

Gods  who  presided  over  different  regions  114 

Gods  who  were  worshipped  by  men,  and  by  women,  respectively.  .113,  114 

Gourd   (ipu)  of  Lono 120 

Gourd-prayer  at  weaning  a   male  child 121 

^Government',  the  two  powers,  civil  and  religious 249 

Grasses    44 

Guardianship,  of  young  princess,  after  betrothal   184 

H 

Hainaki  prayer  to  Lono   191,   192 

Hair-cutting  done  with   sharks'   teeth 162 

Hakau 258,  335,  342 

Hakoko,  wrestling 305 

Haku-ohia  idol  218,  227,  228,  239 

Haku-one  and  Koele  39,  258 

Hale  naua,   its   organization,   and   proceedings 253,   254,   263 

Hale  pe'a,  the  infirmary  for  women 52 

Hale  poki,  a  heiau  for  the  enshrinement  of  a  king's  skeleton 142 

Haloa,  a  progenitor  of  the  Hawaiian  people   320 

Hana-la'a-iki  and  Hana-la'a-nui,  kings   323 

Hangers-on-about-court,  epithets  applied  to  them  86,  93 

Hau,  the  land  breeze  35 

Hawaiian  people,  origin  of,  related  to  the  Tahitians 24,  25,  26 

Hawaiians  to  be  classed  as  tapa-makers,  not  as  weavers 76 

Hawaii-nei  made  by  the  hands  of  Wakea 21 

He'e-nalu,   surf-riding    293,    294 

Heiau  built  by  a  chief  after  recovery  from  sickness 147 

Heiau  loulu 206,  207 

Heiau   mao    209 

Hele-i-pawa,  a  chief 27,  322 

Hema,  ancient  mele  about  him 325 

Herbs  used  as  greens    44 

Hiiaka 113,   155 

High  priest,  his  functions,  hereditary 249,  250,  252 

High  priest,  blindfolded  at  Makahiki  ! . . .  190,  196 

Hiku  and  his  bride   143 

Hilo,  the  first  night  (day)  of  the  month 55 

Hi'u-wai,  a  sport  in  bathing  190,  202 

Hoana,  a  grind-stone.     A  genuine  Hawaiian  word 78 

Hog,   it's  varieties    61 

Holua-sledding 294 

Hono  ceremony 229 

Hoo-hoku-ka-lani,  daughter  of  Wakea   51,  314,  317,  318 


356 

PAGES 

Hooks   for  fishing   109,   277 

Hoo-mahana-hana  service  211,  230,  231 

Hoo-uluulu  prayer  for  the  crops 232 

Ho'o-wili-moo  service 226,  245 

House,  its  manner  of  construction 159,  166,  167 

House-making   under    the   kapu    system 51 

House  of  Papa,  the  women's  temple 214,  230,  233 

Houses  required  to  form  a  Hawaiian  home  51,  161,   164 

Houses  that  were  common  and  those  that  were  tabu 52 

Hula  dancing  303,  304 

Hula,    deit'y    of    113 

Human  sacrifices  at  the  dedication  of  a  temple,  etc.  .211,  218,  223,  226,  250 
Huna    Kele,    secret    burial 134 

I 

Idol-gods,  carried  in  procession 189,  221 

Idol-worship,  its  great  variety    112,  115 

Ihe,  javelins  257,  291 

Images  patterned  after  the  imagined  form  of  the  ^ods 115 

Immoralities  among  the  hangers-on  about'  court 93 

Imprecation  in  the  kuni  ceremony 138 

Incantation  in  the  kuni  ceremony   137 

Infirmary  for  women  during  monthly  periods   52 

Intoxicating  drinks   . . 69 

Intercalary  months    60 

Intermarriages  favored  among   chiefs    So 

Irrigation  in  agriculture   270 

Island,   its   artificial   divisions 37 

J 

Jetsam  iron  used  for  axes   77 

Juggling,   pu-kaula    297 

Justice  purchased  with  gifts   84 

K 

Kaha'i,  a  voyager,  a  mcle  about  him 323,  326 

Kahiki-moe,  Kahiki-ku,  etc.,  zones  in  earth  and   sky 30 

Kahiko,  first  man 23,  312,  316 

Kahiko,  a  good  king  240,  320,  321 

Kahili,   an   emblem   of   royalty    107 

Ka-hoa-lii,  a  man  personating  a  deity 197,  199,  204,  206,  215,  220,  221 

Kahoukapu  and  his  wife  Laakapu    332 

Kahuna  anaana,  disqualified  for  the  performance  of  the  ceremony  of 

purification   135,   139.   143 

Kai  and  uka,  terms  of  direction 28 


357 

PAGES 

Kai-a-Ka-hinalii,   or   deluge 307-310 

Kai-olo-a,  a  malo  for  the  mo-i  idol 230,  247 

Kalaimoku,  office  and  functions  of 88,  253,  259,  261 

Ka-lau-nui-ohua,  and  the  prophetess   328 

Kalapana,    king    of    Hawaii,    tradition    about    him,    how    he    became 

king,  etc 327,  328 

Kalo,  or  taro,  as  a  staple  article  of  food 67 

Kama,  predicted  a  pestilence   ^  321 

Kanaenae,  the  eulogistic  preface  to  a  prayer 144 

Kana,  the  god  of  jugglery    298 

Kane  and  Lono,  the  deities  principally  addressed  in  behalf  of  the  sick     131 

Kane-ia-kumu-honua,  his  war  with  Wakea 313,  314,  317 

Kani-pahu,  a  king,  traditions  concerning  him 324 

Kapawa,  born  at  Ku-kani-loko,  the  same  as  Hele-i-pawa.  .24,  27,  322,  325 
Kapu-a-noho,  a  tabu  belonging  to  the  offspring  of  consanguineous  aliis     80 

Kapus  possessed  by  aliis 83 

Kapu,  penalty  for  violation  of  83,  84,  250 

Kapu  system,  its  restrictions  on  eating 50,  53 

Kapu,  applied  to  everything  belonging  to  a  Kapu  chief 83 

Kau  and  Hooilo,  the  two  seasons  of  the  year 53 

Kaua-kahi-a-ka-wa'u,  legend  about  him,  apropos  of  idols 117.  119 

Kau-hola-nui-mahu,   story  of  his  birth,   etc 332,  333 

Kauila  ceremony    220-222 

Kau-kau-alii,  a  chief  of  mixed  rank 89 

Kaula,  a  prophet   153.   154 

Kau-wa',  a  term  applied  to  a  degraded  class  of  people 96-100 

Kau-wa,  tattoo  marks  of   101 

Kauwa,  mutilation  of  the  word  in  the  text   100 

Ke'a-pua,  arrow  darting   301 

Kila,  son  of  Moikeha   25 

Kilu,  a  game   284.  285 

Kings  deposed  by  their  people    258 

King's    residence,    tabu 83 

King's   functions    79 

Kini  akua,  woodland  deities   114,  1 16 

Koa,  the  principal  wood  in  canoe  making 42,  io& 

Ko'a  lawaia,  sunken  fishing  reefs,  or  deep  sea  fishing  grounds 278 

Koele,  a  division  of  land  258,  271,  39 

Ko'i-hala,  and  Koha-i-ka-lani,  bad  kings  who  were  killed  by  their  sub- 
jects     258,   267 

Komoawa,  Wakea's  priest 313,  314 

Kuili   service    225,   226 

Ku-kani-loko,  birth-place  of  Kapawa   24,  325 

Kukini,  running  foot  races 288 

Kukoae,  temple  for  purification 198,  206,  230 

Kukona,  his  merciful  action 33^.  332 


358 

PAGES 

Kukui  nuts  for  torches  42,  45,  88 

Kukulu,  the  supports  of  heaven's  dome 30 

Ku-lani-ha-ko'i,  the  source  of  thunder,  lightning  and  storm 33 

Kumu-lipo,  an  initial  point  of  genealogy 20,  22.  23 

Kuni,  an  incantation  to  reveal  one  guilty  of  anaana .  134,  137 

Kuni,  prayers 138,  140 

Kuni,  priest,  different  from  a  Kahuna  anaana 139 

Ku  ritual  and  Lono  ritual  in  building  a  temple 210 

Kuula,  god  of  fishermen,  also  his  altar 114,  279 

Ku-wa.  the  meaning  of  this  archaic  word 177 

Ku-wa  prayer 160,  164,  .165 

L 

La'a  came  from  Tahiti 26 

Labors,   division  of,   between  man  and   wife 53 

La'i-la'i,  progenitor  of  the  Hawaiian  people 23 

Laka,  a  king 323,  326 

Lana-nu'u-mamao,  or  lana-nu'u,  the  oracle  in  a  luakini.  .211,  214,  231,  233 

Lamps,  of  stone  88,  90 

Land  breeze,  Hau   35 

Land,  its  natural  divisions 37,  38 

Lashings  of  the  canoe,  a  sacred  matter  _._ . .    174 

Law  lacking  in  ancient  system  of  government .     84 

Law  of  vowel  changes  in  the  Polynesian  languages 49 

Life  at'  court  and  in  the  country  contrasted  91-94 

Lihau-ula,  brother  of  Wakea,  his  fate 23.  312 

Liloa,  his  story  334-342 

Liloa  recognizes  Umi  as  his  son v. 341 

Lolo  ceremony  for  a  canoe . ...  .171-173 

Lolo-i-mehani,  a  mythical  place,  residence  of  Wakea  and  Papa 23,  24 

Lo-lupe,  god  of  the  kahuna  hui,  a  kite-god 141.  143 

Lono 112,  192,  202,  210 

Lono-ka-wai,  a  king  of  Hawaii .  .25,  27,  324 

Lono-puha,  a  god  of  healing 148 

Lono,  reason  for  giving  fhis  name  to  Capt.  Cook 190 

Lono's  canoe,  wa'a  auhau 198,  204 

Lono's  gourd,  ipu 120 

Luakini,  proverbs  regarding  its  service 230,  251 

Luakini,  origin  of  the  name 233 

Luakini,  plan  and  measurements  for  213 

Luakini,  a  war-temple 211,  212 

Luakini,  consecration  of 210-247 

Lua-nu'u,  a  king 323 

Luau  and  haha,  greens  from  the  t'aro 67 

Luhau,kapawa,  said  to  have  been  originator  of  kanu  svstem 51 

Lu'ukia,  paramour  of  Moikeha 28,  174 

Luna,,  or  iluna,  terms  for  North  29 


359 
M 


PAGES 


Maika,  game 289 

Maika  stones,  material  for  making  them 40 

Makaainana  or  common  people .87,  88 

Makahiki  festival  and  period 56,  186-209 

Makahiki,  feeding  the  god,  hanai  pu 194 

Makahiki  observance 56 

Makahiki  idol 189,  201 

Makahiki  idols,  their  dismantling 197 

Makaula,  a  prophet  or  seer  and  his  powers  152 

Makua  kolea 339,  345 

Malos,  varieties  of,  named  from  their  manner  of  printing  and  staining     74 

Man  and  wife  ate  separately  under  the  kapu  system 50,  51 

Manu,  the  curved  head  piece  or  stern  piece  of  a  canoe 174,  178 

Maoloha's  net,  legend  of 204 

Mapele  heiau  211,  212,  251 

Marks  tattooed  on  the  face  of  the  kau-wa 101 

Marriages  of  chiefs 80,  82,  8gA  180 

Marriage  with  a  kau-iva  abhorrent 99 

Mat's,  materials  from  which  they  were  plaited 75 

Matting  used  as  canoe-sails 75,  174 

Medical  treatment  of  the  sick,  a  department  of  worship 145-147 

Medicine  men,   their  gods    113 

Mele  inoa,  manner  of  its  composition,  recitation,  etc 

95,  96,  180,  184,  185,  263 

Migrating  birds  called  "birds  of  the  firmament"  manu  o  ka  leiva....     65 

Migration  to  Hawaii,  its  causes 25,  27 

Mirrors  of  ancient  Hawaiians  .' 162 

Moho,  an  apteryx  , 62 

Moikeha,  tradition  of  him 26 

Mokomoko,  or  boxing  304 

Months  and  divisions  of  the  year  57-6o 

Monthly  tabu  seasons  observed  during  eight  months  of  each  year.  ...  56 
Months  of  the  year,  their  characteristics 54- 
Month,  the  number  of  nights  (and  days)  it  included ,55,  56,  ^9 

Moon's  phases 55 

Mo'o,  a  reptile,  a  witch,  or  a  monst'er,  worshipped  by  female  chiefs.  .   114 

Morality,  ancient  idea  of 101-105 

Mu,  meaning  of  the  word 135,  236 

Mua,  one  of  the  houses  in  a  domestic  establishment 50,  143^  148 

Mythical   places,    Lalo-waia,    Ka-mawae-lua-lani,    Lolo-imehani,    Nuu- 

mea-lani ,.     23, 


36o 


PAGES 

Naha  rank   ........  ....  ............................................     81 

Naming  the  Hawaiian  Islands  ......................................     25 

Natural  divisions  of  the  land  ......................................  37-38 

Navel  cord,  cutting  of   .........................................  181,   182 

Navigation  by  the  stars  ...........................................  ...     26 

Necroniancy  .....  .  .............................................  i5o~I53 

Net  of  Ma-olo-ha,  legend  .......................................  +  .  .  204 

Nets  used  in  trapping  birds  ........................................     66 

Nets  for  fishing  ............  ..........  .....................  108,  277,  279 

New  Year,  began  in  Kaulua  ....................................  199,  206 

Niau-pi'o  rank  ............................................  .........     80 

Night  time  in  a  chief's  house  ......................................     88 

Niheu   ........................................................  215,  235 

Niihau  mats  famed  for  beauty  and  delicacy  ........................  75,  76 

Niho-palaoa.  an  ornament   .........................................    107 

Noa,  a  game  ...............................................  203,  295^  296 

North  sometimes  called  luna,  etc  ....................................     28 

Northerly  wind,  Hoolua   ...........................................     35 

Nuakea,  goddess  of  lactation  ......................................   123 

Nu'u-meha-lani,  a   mythical  place  ...................................     24 

O 

Obsession,   (akua  noho)    ...........................................   155 

Obsident  deity,  an  unihi-pili  or  an  au-makua  .....................  155.  157 

Occupations  and  professions  that  were  held  in  honor  .............  104,  105 

Occupations  of  the  common  people  ..................................     88 

Ocean,  its  divisions    ...............................................     48 

Ocean-tides    ......  „  ...............................................     49 

Offerings  made  at  the  ceremony  of  circumcision  ....................    127 

Offerings  made  before  battle    ......................................  260 

Offerings  made  for  a   sick  person  ..................................    130 

•Offering  of  first  fruits   .........................................  272,  273 

Offerings  to  idol  during  child-birth  .............................  ....   180 

Offerings  to  Lono  at  the  ceremony  of  weaning  a  child  ..............    120 

Offerings  t'o  procure  pardon  for  sin  ................................    151 

Offerings  to  the  gods  preliminary  to  canoe-making  ...................    168 

Offerings  to  the  gods  at  the  consecration  of  a  canoe  ..................    171 

Office  and  functions  of  kalai-moku  ..........................  88,  253,  259 

Office  of  ai-noa   .................................  .  .................     53 

Office  and  duties  of  high  priest  .................................  249,  250 

Official  positions  to  be  filled  by  chiefs  .........................  :  .  .  .  .     8t 

Official  titles  held  by  king's  officers   ...............................     86 

Official  titles  held  by  the  king's  personal  attendants  ...........  ....  .85,  86 

Offspring  of  brother  and  sister  .....................................     80 


36i 

PAGES 

'Offspring  of  high  chief,  means  taken  to  preserve  their  rank 80 

Oio,  a  procession  of  ghosts 152,  154 

Okole-hao,  a  distilled  intoxicating  liquor 70 

Oku'u,   the  pestilence  in  Kamehameha's   time 321 

Omens  propitious  in  sickness  and  at  other  times 145 

O-o,  an  agricultural  instrument 108 

O'opu-hue,  a  poisonous  fish    73 

Opelu  and  aku  of  Paao 25,  199,  275 

Oppression  of  the  country  people , .  .91,  255,  256 

Origin  of  alii  class,  theory  as  to  it 78,  79 

Origin  of  Hawaiian  Islands  volcanic 22 

Out-rigger  of  canoe   171 

Oven,   imu    \ 148 

Owl,  pueo    , 62 

P 

Paao  Makua-kau-mana  and  Pili  come  to  Hawaii 25 

Pahe'e,  a  game  291 

Pahi,  a  large  canoe 26 

Paint  for  the  Hawaiian  canoe  42,  171,  177 

Pala,  a  sacred  fern 68,  189,  195,  200,  219 

Pali,  a  precipice  or  mountain- wall,  same  word  used  in  N.  India.  . .  .38,  39 

Pandamus,  hala,  its  uses 44 

Papa  and  Wakea  begot  Hawaii  nei   21 

Papa  and  Wakea  311s,  314,  315,  317,  318 

Papa,  the  deification  of  earth  35,  36 

Papa's  house,  the  women's  temple   214,  230,  233 

Paper-cloth,  kaba,  its  manufacture  and  uses 73,  74 

Pau-makua,  a  king  of  Oahu  323,  327 

Pa-u,  varieties  of 74 

Pa-u,  covering  of  a  canoe  174,  179 

Pele  and  Hiiaka  worshipped 113 

Pele-leu,  a  large  canoe 179 

Penalties  for  violation  of  Kapu 83,  84,  250 

Period  of  refreshment  by  suspension  of -tabu,  hoomahanaliana.  . .  .211,  230 

Periods  of  separation  of  husband  and  wife  under  kapu 51,  211,  250 

Pestilence  in  Waia's  reign   321 

Pestilence  predicted  by  Kama  in  Kaniehameha's  reign 321 

Phases  of  the  moon  and  names  of  the  nights  in  a  month 55 

Physical  characteristics  of  the  alii  and  the  common  people 78,  89 

Pig,  its  varieties    61 

Pig,  as  a  detective ' 136,  345,  346 

Pili  Kaaiea  comes  to  Hawaii 25,  28,  325 

Plants  and  trees,  loan,  their  uses. . 41-47 

Plover,  kolea,  method  of  catching 64 


362 

PAGES 

Pohokano,  stone  lamp   88,  go 

Poi-making    49 

Points  of  the  compass  29 

Policy  of  the  government  79 

Pololu,  long  spears 96,  257,  260,  267 

Pork,  forbidden  to  women 52 

Pork,  abstained  from  by  chiefs  during  Makahiki 188,  198 

Posts  and  timbers  of  a  house,  their  names,  etc 159,  166,  167 

Pou-hana,  end  posts  of  a  house,  t'abu 1 163 

Prayer  at  a  hoo-uluulu  feast  207,  208,  209 

Prayer  at  child-weaning  121,   122,  123 

Prayer  at*  circumcision   128,   129 

Prayer  at  consecration  of  a  canoe 171,  172,  173 

Prayer  before  taking  medicine   146,   147 

Prayer  by  a  priest'  at  ceremonial  purification  of  the  unclean 133,  134 

Prayer  for  a  full  harvest  209 

Prayer  for  plenty 207 

Prayer  for  the  cure  of  the  sick 130 

Prayer  for  the  forgiveness  of  sin,  pule  kala 151,   152 

Prayer   for  rain   209,   251 

Prayer  of  purification  at  the  dedication  of  a  luakini 234,  235 

Prayer  of  purification  before  fishing 275,  276 

Prayers  at  the  ceremony  of  oki-ka-piko,  cutting  the  umbilical  cord.iSi,  182 

Prayer  termed  ku-wa,  at  the  consecration  of  a  house 164,  165 

Prayer  to  ancestral  deities  31 

Prayer  to  remove  tabu,  "To  Kane  and  his  fellow  Kanaloa" 46 

Prayer  to  Lono,  to  set  the  land  free  after  tax-paying 191,  192 

Prayer  to  the  goddess  of  lactation,  Nuakea 124 

Priests,  different  orders  of 210 

Priestly  office  of  the  alii 79 

Property  of  the  alii,  jetsam  whale  and  porpoises  72 

Prophecy  of  Kapihe   154 

Prophecy  of  Opulu-pulu  of  Waianae  154 

Prophecv  of  Kama,  as  to  the  coming  of  the  pestilence,  okuu 321 

Puea,  bonfires  195,  196.  203 

Pu-henehene,  a  sport 203,  287 

Pu-kaula,   juggling    297 

Pu-keawe,  its  peculiar  use 41,  46 

Pule  ipu  at  weaning  of  a  male  child 121 

Puna  and  Hema,  chiefs   323,  325 

Punahele  and  aikane 82 

Pu'uku,  manager  of  an  alii's  property  85 

Purification  from  defilement  by  a  corpse,  only  by  a  temple  priest.  .132,  133 

Purification  of  a  mother  after  child-birth 183 

Purification  of  the  King  after  Makahiki  festival 198 

Purification  of  an  island,  before  temple-building.  ..  .214,  215,  216,  234.  235 
Purification  of  fishermen,  before  setting  out 275,  276 


363 


PAGES 

Rain  and  rain-storms   33,  34 

Rank  of  the  aliis 81,  82 

Removal  of  the  tabu  in  canoe-making 169 

Removal  of  the  Makahiki  restrictions  199 

Removal  of  male  child  to  the  mua  house 119 

Removal  of  the  heir  of  a  King  from  the  district  on  the  King's  death.  .   141 

Responses  by  the  people  at  ceremonies  of  purification 134,  276 

Responses  by  the  people  at  the  ceremonies  of  dedication 222,  230,  234 

Restrictions  imposed  by  kapu  as  to  houses  and  articles  of  food 52 

Retaliation  the  rule  in  ancient  times  84,  106 

Right  and  wrong  in  the  view  of  the  ancient  Hawaiians 104,  105,  106 

Right  hand  and  left  hand  circuits  of  the  islands  by  the  King 231 

Roads  and  trails,  their  nomenclature  38 

Rocks  and  stones,  their  nomenclature 40 

Ropes,   cordage,    etc 108 

Route  to  Tahiti   26 

Runners,   celebrated  in  tradition 289 

S 

Sacrifices  before  battle 260 

Sacrifice  to  oropitiate  deity  for  the  sick 130 

Sacrificial  feast  at  the  installation  of  a  weaned  son  in  the  inita 120 

See  also  Offerings. 

Sail  of  the  canoe  made  of  matting 75,  174 

Salt,  manufacture  and  use  of  162 

Samoan  name  for  kukui '. 45 

Sea-breezes  in  different  places   35 

Seasons,  Kau  and  Hooilo,  etc 53,  60 

Sea-turtle,  its  varieties 72 

Secret  burial  (huna  kele)    134,  135 

Separation  of  bones  from  the  flesh  of  a  dead  body 142 

Separation  of  the  sexes  during  certain  periods 51,  211,  250 

Sepulture  done  at'  night 132 

Sepulture  in  secret  caves  for  the  body  of  a  chief 135 

Sham  fight  called  Ka'lii 196,  197 

Sharks'  teeth  employed  in  trimming  the  hair 162 

Shell-fish    71 

Shoals  in  the  sea  as  fishing  places   278 

Significance  of  the  names  for  the  days  of  the  month 55 

Signs  of  clearing  weather 33 

Silence  required  in  the  consecration  of  a  canoe. 173 

Silence  required  during  an  aha  prayer 218.  224,  238 

Similarity  of  Hawaiian  customs  to  those  of  the  Israelites 27 


364 

PAGES 

Six  months  tabu  on  opclu  and  on  aku 199,  251,  275 

Slaves,  or  kau-wa   96-100 

Slings 257,  267 

Soldiery  back  of  the  king,  their  classes  79,  260 

Sorcerers 150,  157 

Sorcery  in  treatment  of  the  sick,  the  he'e  mahola 149 

Spear-woods , 42,  43-  .45 

Sport's  and  games  indulged  in  about  court  93,  94 

Sports  and  games  described 284  to  306 

Squid-fishing  40,  no,  281 

Staining  materials  used  for  tapa 74-75 

Stamps  for  printing  tapa  76 

Stars  as  aids  in  navigation 26 

Steam-bath  used  in  medication  146 

Stones  used  in  ax-making   40 

Stones  used  in  making  maikas 40 

Stones  used  in  making  sinkers  for  squid-fishing 40 

Store-houses 257 

Sun's  course  and  the  orbits  of  the  heavenly  bodies 32 

Supplementary    days   given    to    certain    months   to    fill    out    the   year, 

according  to  some  59 

Surf-riding,    he'e-nalu 293 

Sweet  potato,  a  staple  food  67 

T 

Tabu  periods,  four  in  each  month 56,  58,  200 

Tabus  relating  to  dead  bodies   131,   132,   142 

Tabus  on  certain  houses    51 

Tabus  that  toedeed  a  chief 83,  84 

Tabu-system  said  to  have  been  founded  by  Wakea 51,  319 

Tahitians  of  the  same  race  as  the  Hawaiians  26 

Tahiti  in  mele,  etc 24,  25,  26 

Tapa,  bark  cloth  73.  74 

Taro,  its  cultivation  269,  270 

Taro,  legend  of  its  origin 320 

Taxes  collected  at  the  Makahiki  period 188,  191,  193,   199 

Tenon  and  mortise  used  in  house-joining 159 

Thatching  a  house,  materials  used 160,  163 

Tides  of  the  ocean 49 

Ti  root,  an  article  of  famine-food 68 

Titles  held  by  the  king's  officials 85,  86 

Titles  of  chiefs  of  different  rank 81,  82 

Torches  of  kukui  nuts  42,  44,  88 

Tour  about  the  islands  made  by  the  king  to  put  up  temples 231,  251 


36; 

PAGES 

Training   of   soldiers    257 

Treatment  of  the  sick 145-147 

Trees  and  plants,  their  distribution  on  the  various  belts  of  land 37,  38 

U 

Ualo  malie,  another  name  for  the  Hale-naua 254 

Uka  and  kai,  terms  of  direction 28 

Uli,  a  deity 113,  139,  140 

Ulu  genealogy  and  Lono-ka-wai 27 

Ululani,   tradition   about   him    . 47 

Umi,   story  of , 336- 346 

Unihipili    155,   157,  158 

Unions,  matrimonial,  various  names  of - 80,  Si 

Y 

Valuables  and  possessions  of  the  ancient  Hawaiians 106,  in 

Vegetables    introduced   from    foreign    countries 69 

Vermin  and  wild  creeping   things    65 

Volcanic  origin  of  the  Hawaiian  Islands   22 

Vowel-changes  in  Polynesian  languages,  law  of 49 

Voyage  of  Paao,  Pili  and  Makua-kaumana  to  Hawaii 25 

Voyage  of  Moikeha  26 

Voyage  of   Hema 325 

Voyage  of  Kaha'i 326 

Voyage  of  Paumukua    327 

W 

Wahie-loa,  a  king    323,  326 

Waia,  son  of  Haloa,  a  bad  king 320,  321 

Waiea,  temple   197,  204 

Wakea.  meaning  of  the  myth 317 

Wakea  and  Hoo-hoku-ka-lani,  myth  of 314,  317,  318 

Wakea,  the   generations  descended  from   him 24 

Wakea  made  the  land  with  his  own  hands 21 

Walls  of  heaven,  kukulu  o  ka  lani 30 

Wao,   wilderness,  different1  kinds .37,  38 

War,  science  of,  and  strategy 259,  260 

War   months    206 

Water  and  turmeric  used  in  purification 132 

Wauke,  uicunakc  and  other  materials  used  in  tapa-making 43,  73 

Weather-signs  of  the  clouds   33 

Weli.  or  welina,  old  form  of  greeting 103.  202 

Whales  and  porpoises,  when  cast  ash»re,  the  property  of  the  alii....     72 

Whirlpools  and  spouting-holes 49 

Wife  separated  from  husband  during  certain  tabu  periods 51,  211,  250  ' 


366 

PAGES 

Wild  birds  of  Hawaii,  and  methods  of  catching  them 62 

Wilderness  of  different  kinds,  wao,  wao-akua,  etc 37,  38 

Wili-wili,  a  wood    43,   293 

Winds  and  their  varieties   34,  35 

Woodland  deities,  Kini  akua,  etc.  worshipped 114,  116 

Women  resume  fish-eating,  after  Makahiki-tabu 196 

Women  forbidden  to  eat  certain  foods  by  kapu 52 

Women,  the  mat-makers  and  tapa-makers 74,  75 

Woods  and  their  uses   40-44 

Woods,  the  kinds  used  in  spear-making ..  .42,  43,  45 

Worship  of  idols  regarded  as  a  virtue 105 

Worship  paid  to  sharks  and  to  other  objects  terrestrial  and  celestial.  .   113 

Wrestling,    hakoko 305 

Wrong  conduct  and  right  conduct  104,  105 

Y 

Year,  beginning  of 60,  199,  206 

Year,  division  into  seasons   53,  60 

Year,  the  number  of  days  it  included 54 

Young  chiefs,  their  education  and  discipline 79,  80 


Zenith,  ka  hooku'i,  and  the  horizon,  ka  halawai 28 


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